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BAbYLONIAN  AND    ; 
ASSYRIAN  LITERATURE  ^ 


THE  EPIC  OF  IZDUBAR,  HYMNS,  TABLETS, 

AND 

CUNEIFORM   INSCRIPTIONS 


WITH   A   SPECIAL   INTRODUCTION  BY 
EPIPHANIUS   WILSON,  A.M. 


Copyright,  1901, 
By  the  colonial  PRESS. 


Mi 


SPECIAL   INTRODUCTION 

THE  great  nation  which  dwelt  in  the  seventh  century  be- 
fore our  era  on  the  banks  of  Tigris  and  Euphrates 
flourished  in  Hterature  as  well  as  in  the  plastic  arts,  and; 
had  an  alphabet  of  its  own.  The  Assyrians  sometimes  wrote 
with  a  sharp  reed,  for  a  pen,  upon  skins,  wooden  tablets,  or 
papyrus  brought  from  Egypt.  In  this  case  they  used  cursive; 
letters  of  a  Phoenician  character.  But  when  they  wished  to 
preserve  their  written  documents,  they  employed  clay  tablgts, 
and  a  stylus  whose  bevelled  point  made  an  impression  like  a, 
narrow  elongated  wedge,  or  arrow-head.  By  a  combination  o£ 
these  wedges,  letters  and  words  were  formed  by  the  skilled  and* 
practised  scribe,  who  would  thus  rapidly  turn  off  a  vast  amount 
of  "  copy."  All  works  of  history,  poetry,  and  law  were  thus 
written  in  the  cuneiform  or  old  Chaldean  characters,  and  on  a 
substancF^TTrcircoiiTd~  withstand  the  ravages  of  time,  fire,  or 
water.  Hence  we  have  authentic  monuments  of  Assyrian  liter- 
ature in  their  original  form,  unglossed,  unaltered,  and  un- 
garbled,  and  in  this  respect  Chaldean  records  are  actually 
superior  to  those  of  the  Greeks,  the  Hebrews,  or  the  Romans. 
The  literature  of  the  Chaldeans  is  very  varied  in  its  forms. 
The  hymns  to  the  gods  form  an  important  department,  and 
were  doubtless  employed  in  public  worship.  They  are  by  no 
means  lacking  in  sublimity  of  expression,  and  while  quite  un- 
metrical  they  are  proportioned  and  emphasized,  like  Hebrew 
poetry,  by  means  of  parallelism.  In  other  respects  they  re- 
semble the  productions  of  Jewish  psalmists,  and  yet  they  date 
as  far  back  as  the  third  millennium  before  Christ.  They  seem 
to  have  been  transcribed  in  the  shape  in  which  we  at  present 
have  them  in  the  reign  of  Assurbanipal,  who  was  a  great 
patron  of  letters,  and  in  whose  reign  libraries  were  formed  in 
the  principal  cities.  The  Assyrian  renaissance  of  the  seven- 
teenth century  b.c.  witnessed  great  activity  among  scribes 
and  book  collectors :  modern  scholars  are  deeply  indebted  to 
this  golden  age  of  letters  in  Babylonia  for  many  precious  and 


iv  SPECIAL   INTRODUCTION 

imperishable  monuments.  It  is,  however,  only  within  recent^ 
years  that  these  works  of  hoar  antiquity  have  passed  from  the 
secluded  cell  of  the  specialist  and  have  come  within  reach  of 
the  general  reader,  or  even  of  the  student  of  literature.  For 
many  centuries  the  cuneiform  writing  was  literally  a  dead 
letter  to  the  learned  world.  The  clue  to  the  understanding  of 
this  alphabet  was  originally  discovered  in  1850  by  Colonel 
Rawlinson,  and  described  by  him  in  a  paper  read  before  the 
Royal  Society.  Hence  the  knowledge  of  Assyrian  literature 
is,  so  far  as  Europe  is  concerned,  scarcely  more  than  half  a 
century  old. 

Among  the  most  valuable  of  historic  records  to  be  found 
among  the  monuments  of  any  nation  are  inscriptions,  set  up- 
on public  buildings,  in  palaces,  and  in  temples.  The  Greek  and 
Latin  inscriptions  discovered  at  various  points  on  the  shores  of 
the  Mediterranean  have  been  of  priceless  value  in  determining 
certain  questions  of  philology,  as  well  as  in  throwing  new  light 
on  the  events  of  history.  Many  secrets  of  language  have  been 
revealed,  many  perplexities  of  history  disentangled,  by  the 
words  engraven  on  stone  or  metal,  which  the  scholar  dis- 
covers amid  the  dust  of  ruined  temples,  or  on  the  cippus  of  a 
tomb.  The  form  of  one  Greek  letter,  perhaps  even  its  ex- 
istence, would  never  have  been  guessed  but  for  its  discovery 
in  an  inscription.  If  inscriptions  are  of  the  highest  critical 
importance  and  historic  interest,  in  languages  which  are  rep- 
resented by  a  voluminous  and  familiar  literature,  how  much 
more  precious  must  they  be  when  they  record  what  hap- 
pened in  the  remotest  dawn  of  history,  surviving  among  the 
ruins  of  a  vast  empire  whose  people  have  vanished  from  the 
face  of  the  earth? 

Hence  the  cuneiform  inscriptions  are  of  the  utmost  interest 
and  value,  and  present  the  greatest  possible  attractions  to  the 
curious  and  intelligent  reader.  They  record  the  deeds  and  con- 
quests of  mighty  kings,  the  Napoleons  and  Hannibals  of  pri- 
meval time.  They  throw  a  vivid  light  on  the  splendid  sculptures 
of  Nineveh ;  they  give  a  new  interest  to  the  pictures  and  carv- 
ings that  describe  the  building  of  cities,  the  marching  to  war, 
the  battle,  by  sea  and  land,  of  great  monarchs  whose  horse 
and  foot  were  as  multitudinous  as  the  locusts  that  in  Eastern 
literature  are  compared  to  them.    Lovers  of  the  Bible  will  find 


SPECIAL   INTRODUCTION  v 

in  the  Assyrian  inscriptions  many  confirmations  of  Scripture 
history,  as  well  as  many  parallels  to  the  account  of  the  primi- 
tive world  in  Genesis,  and  none  can  give  even  a  cursory  glance 
at  these  famous  remains  without  feeling  his  mental  horizon 
widened.  We  are  carried  by  this  writing  on  the  walls  of  As- 
syrian towns  far  beyond  the  little  world  of  the  recent  centuries  ; 
we  pass,  as  almost  modern,  the  day  when  Julius  Caesar  struggled 
in  the  surf  of  Kent  against  the  painted  savages  of  Britain. 
Nay,  the  birth  of  Romulus  and  Remus  is  a  recent  event  in  com- 
parison with  records  of  incidents  in  Assyrian  national  life, 
which  occurred  not  only  before  Moses  lay  cradled  on  the 
waters  of  an  Egyptian  canal,  but  before  Egypt  had  a  single 
temple  or  pyramid,  three  millenniums  before  the  very  dawn  of 
history  in  the  valley  of  the  Nile. 

But  the  interest  of  Assyrian  Literature  is  not  confined  to 
hymns,  or  even  to  inscriptions.  A  nameless  poet  has  left  in  the 
imperishable  tablets  of  a  Babylonian  library  an  epic  poem  of 
great  power  and  beauty.     This  is  the  Epic  of  Izdubar. 

At  Dur-Sargina,  the  city  where  stood  the  palace  of  Assyrian 
monarchs  three  thousand  years  ago,  were  two  gigantic  human 
figures,  standing  between  the  winged  bulls,  carved  in  high  re- 
lief, at  the  entrance  of  the  royal  residence.  These  human 
figures  are  exactly  alike,  and  represent  the  same  personage — a 
Colossus  with  swelling  thews,  and  dressed  in  a  robe  of  dignity. 
He  strangles  a  lion  by  pressing  it  with  brawny  arm  against  his 
side,  as  if  it  were  no  more  than  a  cat.  This  figure  is  that  of 
Izdubar,  or  Gisdubar,  the  great  central  character  of  Assyrian 
poetry  and  sculpture,  the  theme  of  minstrels,  the  typical  hero  of 
his  land,  the  favored  of  the  gods.  What  is  called  the  Epic  of 
Izdubar  relates  the  exploits  of  this  hero,  who  was  born  the 
son  of  a  king  in  Ourouk  of  Chaldea.  His  father  was  de- 
throned by  the  Elamites,  and  Izdubar  was  driven  into  the 
wilderness  and  became  a  mighty  hunter.  In  the  half-peopled 
earth,  so  lately  created,  wild  beasts  had  multiplied  and  threat- 
ened the  extermination  of  mankind.  The  hunter  found  himself 
at  war  with  monsters  more  formidable  than  even  the  lion  or 
the  wild  bull.  There  were  half-human  scorpions,  bulls  with  the 
head  of  man,  fierce  satyrs  and  winged  griffins.  Deadly  war  did 
Izdubar  wage  with  them,  till  as  his  period  of  exile  drew  near 
to  a  close  he  said  to  his  mother,  "  I  have  dreamed  a  dream  ;  the 


vi  SPECIAL   INTRODUCTION 

stars  rained  from  heaven  upon  me ;  then  a  creature,  fierce-faced 
and  taloned  like  a  Hon,  rose  up  against  me,  and  I  smote  and 
slew  him." 

The  dream  was  long  in  being  fulfilled,  but  at  last  Izdubar 
was  told  of  a  monstrous  jinn,  whose  name  was  Heabani;  his 
head  was  human  but  horned ;  and  he  had  the  legs  and  tail  of 
a  bull,  yet  was  he  wisest  of  all  upon  earth.  Enticing  him  from 
his  cave  by  sending  two  fair  women  to  the  entrance,  Izdubar 
took  him  captive  and  led  him  to  Ourouk,  where  the  jinn 
married  one  of  the  women  whose  charms  had  allured  him,  and 
became  henceforth  the  well-loved  servant  of  Izdubar.  Then 
Izdubar  slew  the  Elamite  who  had  dethroned  his  father,  and 
put  the  royal  diadem  on  his  own  head.  And  behold  the  goddess 
Ishtar  ( Ashtaroth)  cast  her  eyes  upon  the  hero  and  wished  to  be 
his  wife,  but  he  rejected  her  with  scorn,  reminding  her  of  the  fate 
of  Tammuz,  and  of  Alala  the  Eagle,  and  of  the  shepherd  Tabou- 
lon — all  her  husbands,  and  all  dead  before  their  time.  Thus,  as 
the  wrath  of  Juno  pursued  Paris,  so  the  hatred  of  this  slighted 
goddess  attends  Izdubar  through  many  adventures.  The  last 
plague  that  torments  him  is  leprosy,  of  which  he  is  to  be  cured 
by  Khasisadra,  son  of  Oubaratonton,  last  of  the  ten  primeval 
kings  of  Chaldea.  Khasisadra,  while  still  living,  had  been 
transported  to  Paradise,  where  he  yet  abides.  Here  he  is  found 
by  Izdubar,  who  listens  to  his  account  of  the  Deluge,  and  learns 
from  him  the  remedy  for  his  disease.  The  afflicted  hero  is 
destined,  after  being  cured,  to  pass,  without  death,  into  the 
company  of  the  gods,  and  there  to  enjoy  immortality.  With 
this  promise  the  work  concludes. 

The  great  poem  of  Izdubar  has  but  recently  been  known  to 
European  scholars,  having  been  discovered  in  1871  by  the 
eminent  Assyriologist,  Mr.  George  Smith.  It  was  probably 
written  about  2000  b.c,  though  the  extant  edition,  which  came 
from  the  library  of  King  Assurbanipal  in  the  palace  at  Dur- 
Sargina,  must  bear  the  date  of  600  B.C.  The  hero  is  supposed 
to  be  a  solar  personification,  and  the  epic  is  interesting  to 
modern  writers  not  only  on  account  of  its  description  of  the 
Deluge,  but  also  for  the  pomp  and  dignity  of  its  style,  and  for 
its  noble  delineation  of  heroic  character. 


CJ\J^  l^^JUAJLi 


fjui     i/C^tX^(^  t    — 


CONTENTS 

The  Epic  of  Ishtar  and  Izdubar  :  pace 

The  Invocation 3 

The  Fall  of  Erech 5 

The  Rescue  of  Erech 13 

Coronation  of  Izdubar 17 

Ishtar  and  Her  Maids 20 

Izdubar  Falls  in  Love  with  Ishtar 23 

Ishtar's  Midnight  Courtship 26 

The  King's  Second  Dream 29 

Izdubar  Relates  His  Second  Dream 32 

Heabani,  the  Hermit  Seer 36 

Expedition  of  Zaidu 38 

Heabani  Resolves  to  Return 40 

Heabani's  Wisdom 42 

In  Praise  of  Izdubar  and  Heabani 44 

Zaidu's  Return 46 

The  Two  Maidens  Entice  the  Seer 48 

Festival  in  Honor  of  Heabani 50 

Izdubar  Slays  the  Midannu 52 

Annual  Sale  of  the  Maidens  of  Babylon 53 

Council  in  the  Palace 61 

The  King  at  the  Shrine  of  Ishtar 65 

The  King  at  the  Temple  of  Samas 70 

Expedition  against  Khumbaba 72 

Conflict  of  the  Rival  Giants 75 

Coronation  of  Izdubar 77 

The  King's  Answer  and  Ishtar's  Rage 81 

Ishtar  Complains  to  Anu 83 

Fight  with  the  Winged  Bull  of  Anu 84 

The  Curse  of  Ishtar 86 

Ishtar  Weaves  a  Spell  Over  Izdubar 89 

Ishtar's  Descent  to  Hades 9^ 

Effect  of  Ishtar's  Imprisonment  in  Hades 93 

vii 


viii  CONTENTS 

The  Epic  of  Ishtar  and  Izdubar — Continued  j,,^^^ 

Papsukul  Intercedes  for  Ishtar 95 

Release  of  Ishtar 98 

Tammuz  Restored  to  Life 100 

Escape  of  Tammuz  from  Hades 103 

The  King  and  the  Seer  Converse 108 

Contest  with  the  Dragons no 

Heabani  Reveals  Visions  to  the  King 115 

Grief  of  the  King  Over  Heabani 120 

Burial  of  the  Seer 123 

Izdubar  Enters  Hades 126 

The  King's  Adventure , 133 

The  King  Meets  Ur-hea 140 

Mua  Welcomes  Izdubar 146 

The  King  Becomes  Immortal 149 

Izdubar  Falls  in  Love  vi'ith  Mua 152 

Mua's  Answer 154 

Tablets  and  Cuneiform  Inscriptions  : 

Babylonian  Exorcisms 1 59 

——  Accadian  Hymn  to  Istar 162 

Annals  of  Assur-Nasi-Pal 165 

—~ Assyrian  Sacred  Poetry 198 

Assyrian  Talismans  and  Exorcisms 202 

Ancient  Babylonian  Charms 206 

Inscription  of  Tiglath  Pileser  I  212 

The  Revolt  in  Heaven 230 

The  Legend  of  the  Tower  of  Babel 232 

An  Accadian  Penitential  Psalm 234 

The  Black  Obelisk  of  Shalmaneser  II 238 

Inscription  of  Nebuchadnezzar 250 

Accadian  Poem  on  the  Seven  Evil  Spirits 266 

Chaldean  Hymns  to  the  Sun 27 1 

Two  Accadian  Hymns 277 

Accadian  Proverbs  and  Songs 278 

Babylonian  Public  Documents 281 

Babylonian  Private  Contracts 282 

Great  Inscription  of  Khorsabad 294 


ILLUSTRATIONS 

Babylonian  Marriage  Market 

Photogravure  from  the  original  painting  by  Edwin  Long 

Pegasus,  the  Winged  Horse    .... 
Photo-engraving  from  the  original  group  by  M.  Lequesne 

Page  from  the  Kan-djono        .         .         .         . 
Fac-simile  manuscript  of  the  Sixteenth  Century 


FACING 

PAGE 

Frontispiece 

• 

64 

156 

ISHTAR    AND     IZDUBAR 


[Translated  by  Lconidas  Lc  Ccnci  Hamilton,  M.A. 


ALCOVE   I 

TABLET  I:    COLUMN  I 
Invocation 

OLOVE,  my  queen  and  g-oddess,  come  to  me; 
My  soul  shall  never  cease  to  worship  thee ; 
Come  pillow  here  thy  head  upon  my  breast, 
And  whisper  in  my  lyre  thy  softest,  best, 
And  sweetest  melodies  of  bright  Sami,^ 
Our  Happy  Fields  ^  above  dear  Siibartu;  ^ 
Come  nestle  closely  with  those  lips  of  love 
And  balmy  breath,  and  I  with  thee  shall  rove 
Through  Sari'^  past  ere  life  on  earth  was  known, 
And  Time  unconscious  sped  not,  nor  had  flown. 
Thou  art  our  all  in  this  impassioned  life : 
How  sweetly  comes  thy  presence  ending  strife. 
Thou  god  of  peace  and  Heaven's  undying  joy. 
Oh,  hast  thou  ever  left  one  pain  or  cloy 
Upon  this  beauteous  world  to  us  so  dear? 
To  all  mankind  thou  art  their  goddess  here. 
To  thee  we  sing,  our  holiest,  fairest  god, 
The  One  who  in  that  awful  chaos  trod 
And  woke  the  Elements  by  Law  of  Love 
To  teeming  worlds  in  harmony  to  move. 
From  chaos  thou  hast  led  us  by  thy  hand, 
^  Thus  spoke  to  man  upon  that  budding  land : 
"  The  Queen  of  Heaven,  of  the  dawn  am  I, 
The  goddess  of  all  wide  immensity, 

1  "  Samu,"  heaven.  "  S,  954,"  one  of  the  oldest  hymns  of  a 

^ "  Happy   Fields,"   celestial   gardens,  very    remote    date,     deposited    in     the 

heaven.  British    Museum    by    Mr.     Smith.      It 

*  "  Subartu,"   Syria.  comes   from    Erech,    one   of  the   oldest, 
* "  Sari,"   plural    form   of   "  saros,"   a  if    not    the    oldest,    city    of    Babylonia. 

cycle  or  measurement  of  time  used  by  We    have    inserted    a    portion    of   it    in 

the  Babylonians,  3,600  years.  its  most  appropriate  place  in  the  epic. 

*  From     the     "  Accadian     Hymn     to  See    translation    in    "  Records    of    the 
Ishtar,"     terra-cotta    tablet     numbered  Past,"  vol.  v.  p.   157. 


ISHTAR    AND    IZDUBAR 

For  thee  I  open  wide  the  golden  gate 

Of  happiness,  and  for  thee  love  create 

To  glorify  the  heavens  and  fill  with  joy 

The  earth,  its  children  with  sweet  love  employ." 

Thou  gavest  then  the  noblest  melody 

And  highest  bliss — grand  nature's  harmony. 

With  love  the  finest  particle  is  rife, 

And  deftly  woven  in  the  w^oof  of  life, 

In  throbbing  dust  or  clasping  grains  of  sand. 

In  globes  of  glistening  dew  that  shining  stand 

On  each  pure  petal,  Love's  own  legacies 

Of  flowering  verdure,  Earth's  sweet  panoplies ; 

By  love  those  atoms  sip  their  sweets  and  pass 

To  other  atoms,  join  and  keep  the  mass 

With  mighty  forces  moving  through  all  space, 

'Tis  thus  on  earth  all  life  has  found  its  place. 

Through  Kisar,"  Love  came  formless  through  the  air 

In  countless  forms  behold  her  everywhere ! 

Oh,  could  we  hear  those  whispering  roses  sweet, 

Three  beauties  bending  till  their  petals  meet. 

And  blushing,  mingling  their  sweet  fragrance  tiiere 

In  language  yet  unknown  to  mortal  ear. 

Their  whisperings  of  love  from  morn  till  night 

Would  teach  us  tenderly  to  love  the  right. 

O  Love,  here  stay !    Let  chaos  not  return ! 

With  hate  each  atom  would  its  lover  spurn 

In  air  above,  on  land,  or  in  the  sea, 

O  World,  undone  and  lost  that  loseth  thee ! 

For  love  we  briefly  come,  and  pass  away 

For  other  men  and  maids  ;  thus  bring  the  day 

Of  love  continuous  through  this  glorious  life. 

Oh,  hurl  away  those  weapons  fierce  of  strife ! 

We  here  a  moment,  point  of  time  but  live, 

Too  short  is  life  for  throbbing  hearts  to  grieve. 

Thrice  holy  is  that  form  that  love  hath  kissed. 

And  happy  is  that  man  with  heart  thus  blessed. 

Oh,  let  not  curses  fall  upon  that  head 

Whom  love  hath  cradled  on  the  welcome  bed 

*  "  Kisar,"  the  consort  or  queen  of  Sar,  father  of  all  the  gods. 


THE   FALL   OF   ERECH  5 

Of  bliss,  the  bosom  of  our  fairest  god, 
Or  hand  of  love  e'er  grasp  the  venging  rod. 

Oh,  come,  dear  Zir-ri,'^  tune  your  lyres  and  lutes. 
And  sing  of  love  with  chastest,  sweetest  notes. 
Of  Accad's  goddess  Ishtar,  Queen  of  Love, 
And  Izdubar,  with  softest  measure  move ; 
Great  Samas'  ^  son,  of  him  dear  Zir-ri  sing ! 
Of  him  whom  goddess  Ishtar  warmly  wooed, 
Of  him  whose  breast  with  virtue  was  imbued. 
He  as  a  giant  towered,  lofty  grown, 
As  Babil's  °  great  pa-tc-si  ^^  was  he  known, 
His  armed  fleet  commanded  on  the  seas 
And  erstwhile  travelled  on  the  foreign  leas ; 
His  mother  Ellat-gula  ^  on  the  throne 
From  Erech  all  Kardunia  -  ruled  alone. 

COLUMN  n 

The  Fall  of  Erech 

O  Moon-god,^  hear  my  cry !    With  thy  pure  light 

Oh,  take  my  spirit  through  that  awful  night 

That  hovers  o'er  the  long-forgotten  years. 

To  sing  Accadia's  songs  and  weep  her  tears ! 

'Twas  thus  I  prayed,  when  lo !  my  spirit  rose 

On  fleecy  clouds,  enwrapt  in  soft  repose ; 

And  I  beheld  beneath  me  nations  glide 

In  swift  succession  by,  in  all  their  pride : 

The  earth  was  filled  with  cities  of  mankind, 

And  empires  fell  beneath  a  summer  wind. 

The  soil  and  clay  walked  forth  upon  the  plains 

In  forms  of  life,  and  every  atom  gains 

A  place  in  man  or  breathes  in  animals ; 

And  flesh  and  blood  and  bones  become  the  walls 

*  *'  Zir-ri  "  (pronounced  "  zeer-ree  "),  preceded  Nammurabi  or  Nimrod  on  the 
short  form  of  "  Zi-aria,"  spirits  of  the  throne.  We  have  identified  Izdubar 
running  rivers — naiads  or  water-nymphs.         herein  with  Nimrod. 

*  ■'  Samas,"  the  sun-god.  "  "  Kardunia,"    the    ancient    name    of 
»  Babil,    Babylon;   the   Accadian  name         Babylonia. 

was  •'  Diu-tir,"  or  "'  Duran."  >  "  O  Moon-god,  hear  my  cry!"  ("  Siu 

^"  "  Pa-te-si,"   prince.  lici   unnini!")   the   name   of  the  author 

1  "  Ellat-gula,"   one   of   the   queens   or  of    the    Izdubar    epic    upon    which    our 

sovereigns  of  Erech,   supposed  to  have  poem    is   based. 


6  ISIITAR   AND    IZDUBAR 

Of  palaces  and  cities,  which  soon  fall 

To  unknown  dust  beneath  some  ancient  wall. 

All  this  I  saw  while  guided  by  the  stroke 
Of  unseen  pinions : 

Then  amid  the  smoke 
That  rose  o'er  burning  cities,  I  beheld 
White  Khar-sak-kur-ra's  -  brow  arise  that  held 
The  secrets  of  the  gods — that  felt  the  prore 
Of  Khasisadra's  ark ;  I  heard  the  roar 
Of  battling  elements,  and  saw  the  waves 
That  tossed  above  mankind's  commingled  graves. 
The  mighty  mountain  as  some  sentinel 
Stood  on  the  plains  alone;  and  o'er  it  fell 
A  halo,  bright,  divine ;  its  summit  crowned 
With  sunbeams,  shining  on  the  earth  around 
And  o'er  the  wide  expanse  of  plains ; — below 
Lay  Khar-sak-kal-ama  ^  with  light  aglow. 
And  nestling  far  away  within  my  view 
Stood  Erech,  Nipur,  Marad,  Eridu, 
And  Babylon,  the  tower-city  old, 
In  her  own  splendor  shone  like  burnished  gold. 
And  lo !  grand  Erech  in  her  glorious  days 
Lies  at  my  feet.    I  see  a  wondrous  maze 
Of  vistas,  groups,  and  clustering  columns  round, 
Within,  without  the  palace ; — from  the  ground 
Of  outer  staircases,  massive,  grand, 
Stretch  to  the  portals  where  the  pillars  stand. 
A  thousand  carved  columns  reaching  high 
To  silver  rafters  in  an  azure  sky. 
And  palaces  and  temples  round  it  rise 
With  lofty  turrets  glowing  to  the  skies, 
And  massive  walls  far  spreading  o'er  the  plains, 
Here  live  and  move  Accadia's  courtly  trains, 
And  sec !   the  pii-n-dal-ti  *  at  the  gates, 
And  masari  °  patrol  and  guard  the  streets ! 

2  "  Khar  -  sak  -  kur  -  ra,"    the    Deluge  The  same  mountain  is  sometimes  called 

mountain   on   which    the   ark   of    Khasi-  the   "  Mountain   of  the   World  "   in  the 

sadra  (the  Accadian  Noah)  rested.  inscriptions,  where  the  prods  were  sup- 

*  "  Khar-sak-kal-ama  "   is  a   city   men-  posed  to  sometimes  reside. 

tioned    in    the    Izdubar    epic,    and    was  *  "  Pit-u-dal-ti,"  openers  of  the  gates, 

probably  situated  at  the  base  of  Khar-  ^  "  Masari,"     guards     of     tlie     great 

sak-kur-ra,    now    caded    Mount    Elwcnd.  gates  of  the  city,  etc. 


THE   FALL   OF   ERECH  7 

And  yonder  comes  a  kis-ib,  nobleman, 

With  a  young  prince ;  and  see !  a  caravan 

Winds  tiirough  the  gates !    With  men  the  streets  are  filled  ! 

And  chariots,  a  people  wise  and  skilled 

In  things  terrestrial,  what  science,  art, 

Here  reign !    With  laden  ships  from  every  mart 

The  docks  are  filled,  and  foreign  fabrics  bring 

From  peoples,  lands,  where  many  an  empire,  king. 

Have  lived  and  passed  away,  and  naught  have  left 

In  history  or  song.    Dread  Time  hath  cleft 

Us  far  apart ;  their  kings  and  kingdoms,  priests 

And  bards  are  gone,  and  o'er  them  sweep  the  mists 

Of  darkness  backward  spreading  through  all  time. 

Their  records  swept  away  in  every  clime. 

Those  alabaster  stairs  let  us  ascend, 

And  through  this  lofty  portal  we  will  wend. 

Sec !    richest  Sumir  rugs  amassed,  subdue 

The  tiled  pavement  with  its  varied  hue, 

Upon  the  turquoise  ceiling  sprinkled  stars 

Of  gold  and  silver  crescents  in  bright  pairs ! 

And  gold-fringed  scarlet  curtains  grace  each  door, 

And  from  the  inlaid  columns  reach  the  floor: 

From  golden  rods  extending  round  the  halls, 

Bright  silken  hangings  drape  the  sculptured  walls. 

But  part  those  scarlet  hangings  at  the  door 

Of  yon  grand  chamber !   tread  the  antique  floor ! 

Behold  the  sovereign  on  her  throne  of  bronze, 

While  crouching  at  her  feet  a  lion  fawns ; 

The  glittering  court  with  gold  and  gems  ablaze 

With  ancient  splendor  of  the  glorious  days 

Of  Accad's  sovereignty.     Behold  the  ring 

Of  dancing  beauties  circling  while  they  sing 

With  amorous  forms  in  moving  melody. 

The  measure  keep  to  music's  harmony. 

Hear!    how  the  music  swells  from  silver  lute 

And  golden-stringed  lyres  and  softest  flute 

And  harps  and  tinkling  cymbals,  measured  drums, 

While  a  soft  echo  from  the  chamber  comes. 


8  ISIITAR    AND    IZDUBAR 

But  see!    the  sovereign  lifts  her  jewelled  hand, 

The  music  ceases  at  the  Queen's  command ; 

And  lo !   two  chiefs  in  warrior's  array, 

With  golden  helmets  plumed  with  colors  gay, 

And  golden  shields,  and  silver  coats  of  mail, 

Obeisance  make  to  her  with  faces  pale. 

Prostrate  themselves  before  their  sovereign's  throne ; 

In  silence  brief  remain  with  faces  prone, 

Till  Ellat-gula "  speaks :   "  My  chiefs,  arise  ! 

What  word  have  ye  for  me  ?   what  new  surprise  ?  " 

Tur-tau-u,''  rising,  says,  "  O  Dannat  ^  Queen  ! 

Thine  enemy,  Khum-baba^  with  Rim-siu  ^° 

With  clanging  shields,  appears  upon  the  hills, 

And  Elam's  host  the  land  of  Sumir  fills." 

"Away,  ye  chiefs!    sound  loud  the  nalypa-kliit!  ^ 

Send  to  their  post  each  warrior  bar-ru!  "  - 

The  gray  embattlements  rose  in  the  light 

That  Hngered  yet  from  Samas'  ^  rays,  ere  Night 

Her  sable  folds  had  spread  across  the  sky. 

Thus  Erech  stood,  where  in  her  infancy 

The  huts  of  wandering  Accads  had  been  built 

Of  soil,  and  rudely  roofed  by  woolly  pelt 

O'erlaid  upon  the  shepherd's  worn-out  staves, 

And  yonder  lay  their  fathers'  unmarked  graves. 

Their  chieftains  in  those  early  days  oft  meet 

Upon  the  mountains  where  they  Samas  greet, 

With  their  rude  sacrifice  upon  a  tree 

High-raised  that  their  sun-god  may  shining  see 

Their  offering  divine ;  invoking  pray 

For  aid,  protection,  blessing  through  the  day. 

8 "  Ellat-gula,"    the    queen    of    Erech,  rod,    following    the    suggestion    of    Mr. 

tiie  capital   of   Babylonia.  George  Smith. 

■'  "  Tur-tan-u  "  was  the  army  officer  " "  Khumbaba  "  was  the  giant 
or  general  who  in  the  absence  of  the  Elainitic  king;  wliom  Izdubar  over- 
sovereign  took  the  supreme  command  threw.  We  identify  him  with  the  King 
of  the  army,  and  held  the  highest  rank  of  the  Elamites  who,  allied  with  Rim- 
next   to  the   queen  or   king.  sin     or     Kimagu,     was     overthrown     by 

"  "  Dannat  "   (the   "  I'owerful  Lady  ")  Nammurabi_  or   Izdubar. 

was   a   title   applied    to   the    Queen,    the  i"  "  Rim-sni,"  above   referred  to,   who 

mother  of  Izdubar  (Sayce's  ed.  Smith's  overthrew   Uruk,   or   Karrak,   or   Erech. 

*'  Chal.    Ace.    of    Gen.,''    p.    184).      We  He    was    King    of    Larsa,    immediately 

have  hera  identified  her  with  Ellat-gula,  south   of  ICrech. 

the    Queen    ()f    liabylon,    who    preceded  >  "  Nap-pa-khu,"  war-trumpet. 

Ham-murabi  or  Namniurabi,  whom  the  -  "  liar-ru,"  army  officer, 

inscriptions   indicate   was  an   Accadian.  "  "  Samas,"  the   sun-god. 
The  latter  we  have  identified  with  Nim- 


THE   FALL   OF    ERECH  9 

Beneath  these  walls  and  palaces  abode 
The  spirit  of  their  country — each  man  trod 
As  if  his  soul  to  Erech's  weal  belonged, 
And  heeded  not  the  enemy  which  thronged 
Before  the  gates,  that  now  were  closed  with  bars 
Of  bronze  thrice  fastened. 

See  the  thousand  cars 
And  chariots  arrayed  across  the  plains ! 
The  marching  hosts  of  Elam's  armed  trains. 
The  archers,  slingers  in  advance  amassed, 
With  black  battalions  in  the  centre  placed, 
With  chariots  before  them  drawn  in  line, 
Bedecked  with  brightest  trappings  iridine, 
While  gorgeous  plumes  of  Elam's  horses  nod 
Beneath  the  awful  sign  of  Elam's  god. 
On  either  side  the  mounted  spearsmen  far 
Extend;  and  all  the  enginery  of  war 
Are  brought  around  the  walls  with  fiercest  shouts. 
And  from  behind  their  shields  each  archer  shoots. 

Thus  Erech  is  besieged  by  her  dread  foes, 

And  she  at  last  must  feel  Accadia's  woes. 

And  feed  the  vanity  of  conquerors, 

Who  boast  o'er  victories  in  all  their  wars. 

Great  Subartu  *  has  fallen  by  Sutu  ^ 

And  Kassi,*'  Goim  '^  fell  with  Lul-lu-bu,* 

Thus  Khar-sak-kal-a-ma  ^  all  Eridu  ^^ 

O'erran  with  Larsa's  allies ;  Subartu 

With  Duran  ^  thus  was  conquered  by  these  sons 

Of  mighty  Shem  and  strewn  was  Accad's  bones 

Throughout  her  plains,  and  mountains,  valleys  fair, 

Unburied  lay  in  many  a  wolf's  lair. 

*  "  Subartu  "  is  derived  from  the  Ac-  ''  "  Goim,"    or    "  Gutium,"    supposed 

cadian  "  subar  "   ("  high  "),   apnlied  by  by    Sir    Henry    Rawlinson    to    be    the 

the  Accadians  to  the  highlands  of  Aram  Goyim   of   Gen.   xiv,   ruled   by   Tidal  or 

or  Syria.     It   is  probable  that   all  these  Turgal   ("  the  Great  Son  "). 

countries,  viz.,  Subartu,  Goim,  Lullubu,  *  "  Lul-lu-bu,"    a    country    northward 

Kharsak-kalama,     Eridu,      and     Duran,  of   Mesopotamia   and   Nizir. 

were  at  one  time  inhabited  by  the  Ac-  »  "  Kharsak-kala-ma,"     the     city     sup- 

cadians,      until      driven      out     by     the  posed    to    lie    at   the    base   of    Kharsak- 

bemites.  kurra,    or    Mount   Nizir,    or    Mount    El- 

^  "  Sutu  "  is   supposed  to  refer  to  the  wend.      The    same    city    was    afterward 

Arabians.                   __  called  Ecbatana. 

'*  "  Kassi,"  the   Kassites  or  Elamites.  i"  "  Eridu,"  the  land  of  Ur,  or  Erech. 

The  Kassi  inhabited  the  northern  part  ^  "  Duran,"   Babylonia, 
of  Elam. 


lO  ISHTAR    AND    IZDUBAR 

Oh,  where  is  Accad's  chieftain  Izdubar, 
Her  mightiest  unrivalled  prince  of  war? 

The  turrets  on  the  battlemented  walls 

Swarm  with  skilled  bowmen,  archers — from  them  falls 

A  cloud  of  winged  missiles  on  their  foes, 

Who  swift  reply  with  shouts  and  twanging  bows ; 

And  now  amidst  the  raining  death  appears 

The  scaling  ladder,  lined  with  glistening  spears, 

But  see !   the  ponderous  catapults  now  crush 

The  ladder,  spearsmen,  with  their  mighty  rush 

Of  rocks  and  beams,  nor  in  their  fury  slacked 

As  if  a  toppling  wall  came  down  intact 

Upon  the  maddened  mass  of  men  below. 

But  other  ladders  rise,  and  up  them  flow 

The  tides  of  armed  spearsmen  with  their  shields; 

From  others  bowmen  shoot,  and  each  man  wields 

A  weapon,  never  yielding  to  his  foe. 

For  death  alone  he  aims  with  furious  blow. 

At  last  upon  the  wall  two  soldiers  spring, 

A  score  of  spears  their  corses  backward  fling. 

But  others  take  their  place,  and  man  to  man. 

And  spear  to  spear,  and  sword  to  sword,  till  ran 

The  walls  with  slippery  gore ;  but  Erech's  men 

Are  brave  and  hurl  them  from  their  walls  again. 

And  now  the  battering-rams  with  swinging  power 

Commence  their  thunders,  shaking  every  tower; 

And  miners  work  beneath  the  crumbling  walls, 

Alas !   before  her  foemen  Elrech  falls. 

Vain  are  suspended  chains  against  the  blows 

Of  dire  assaulting  engines. 

Ho !  there  goes 
The  eastern  wall  with  Erech's  strongest  tower! 
And  through  the  breach  her  furious  foemen  pour: 
A  wall  of  steel  withstands  the  onset  fierce. 
But  thronging  Elam's  spears  the  lines  soon  pierce, 
A  band  of  chosen  men  there  fight  to  die. 
Before  their  enemies  disdain  to  fly; 
The  masari  ^  within  the  breach  thus  died, 

^  "  Masari,"  guards  of  the  palace,  etc. 


THE    FALL   OF    ERECH  II 

And  with  their  dying  shout  the  foe  defied. 

The  foes  swarm  through  the  breach  and  o'er  the  walls, 

And  Erech  in  extremity  loud  calls 

Upon  the  gods  for  aid,  but  prays  for  naught, 

While  Elam's  soldiers,  to  a  frenzy  wrought. 

Pursue  and  slay,  and  sack  the  city  old 

With  fiendish  shouts  for  blood  and  yellow  gold. 

Each  man  that  falls  the  foe  decapitates. 

And  bears  the  reeking  death  to  Erech's  gates. 

The  gates  are  hidden  'neath  the  pile  of  heads 

That  climbs  above  the  walls,  and  outward  spreads 

A  heap  of  ghastly  plunder  bathed  in  blood. 

Beside  them  calm  scribes  of  the  victors  stood. 

And  careful  note  the  butcher's  name,  and  check 

The  list ;  and  for  each  head  a  price  they  make. 

Thus  pitiless  the  sword  of  Elam  gleams 

And  the  best  blood  of  Erech  flows  in  streams. 

From  Erech's  walls  some  fugitives  escape, 

And  others  in  Euphrates  wildly  leap, 

And  hide  beneath  its  rushes  on  the  bank 

And  many  'neath  the  yellow  waters  sank. 

The  harper  of  the  Queen,  an  aged  man. 

Stands  lone  upon  the  bank,  while  he  doth  scan 

The  horizon  with  anxious,  careworn  face, 

Lest  ears  profane  of  Elam's  hated  race 

Should  hear  his  strains  of  mournful  melody: 

Now  leaning  on  his  harp  in  memory 

Enwrapt,  while  fitful  breezes  lift  his  locks 

Of  snow,  he  sadly  kneels  upon  the  rocks 

And  sighing  deeply  clasps  his  hands  in  woe, 

While  the  dread  past  before  his  mind  doth  flow. 

A  score  and  eight  of  years  have  slowly  passed 

Since  Rim-a-gu,  with  Elam's  host  amassed, 

Kardunia's  ancient  capital  had  stormed. 

The  glorious  walls  and  turrets  are  transformed 

To  a  vast  heap  of  ruins,  weird,  forlorn. 

And  Elam's  spears  gleam  through  the  coming  mom. 

From  the  sad  sight  his  eyes  he  turns  away. 


12  ISHTAR    AND    IZDUBAR 

His  soul  breathes  through  his  harp  while  he  doth  play 
With  bended  head  his  aged  hands  thus  woke 
The  woes  of  Erech  with  a  measured  stroke : 

O  Erech !  dear  Erech,  my  beautiful  home, 

Accadia's  pride,  O  bright  land  of  the  bard, 
Come  back  to  my  vision,  dear  Erech,  oh,  come ! 

Fair  land  of  my  birth,  how  thy  beauty  is  marred ! 
The  horsemen  of  Elam,  her  spearsmen  and  bows. 

Thy    treasures    have    ravished,    thy    towers    thrown 
down, 
And  Accad  is  fallen,  trod  down  by  her  foes. 

Oh,  where  are  thy  temples  of  ancient  renown? 

Gone  are  her  brave  heroes  beneath  the  red  tide. 

Gone  are  her  white  vessels  that  rode  o'er  the  main. 
No  more  on  the  river  her  pennon  shall  ride, 

Gargan-na  is  fallen,  her  people  are  slain. 
Wild  asses  ^  shall  gallop  across  thy  grand  floors, 

And  wild  bulls   shall  paw  them  and  hurl  the  dust 
high 
Upon  the  wild  cattle  that  flee  through  her  doors, 

And  doves  shall  continue  her  mournful  slave's  cry. 

Oh,  where  are  the  gods  of  our  Erech  so  proud, 

As  flies  they  are  swarming  away  from  her  halls, 
The  Sedu  *  of  Erech  are  gone  as  a  cloud, 

As  wild  fowl  are  flying  away  from  her  walls. 
Three  years  did  she  suffer,  besieged  by  her  foes. 

Her  gates  were  thrown  down  and  defiled  by  the  feet 
Who  brought  to  poor  Erech  her  tears  and  her  woes. 

In  vain  to  our  Ishtar  with  prayers  we  entreat. 

To  Ishtar  bowed  down  doth  our  Bel  thus  reply, 

"  Come,  Ishtar,  my  queenly  one,  hide  all  thy  tears, 
Our  hero.  Tar-u-man-i  izzu  Sar-ri,"'"' 

In  Kipur  is  fortified  with  his   strong  spears. 

*  See      Sayce's      translation      in      the  ^  "  Tar-ii-mani   izzu   Sarri,"  son  of  the 
"  Chal.  Ace.  of  Gen.,"  by  Smith,  p.   igj.         faith,   the  fire   of   kings,   or  fire-king. 

*  "  Sedu,"    spirits   of   prosperity. 


THE    RESCUE    OF    ERECH    BY    IZDUBAR  13 

The  hope  of  Kardunia,"  land  of  my  delight, 
Shall  come  to  thy  rescue,  upheld  by  my  hands, 

Deliverer  of  peoples,  whose  heart  is  aright. 

Protector  of  temples,  shall  lead  his  brave  bands. 

Awake  then,  brave  Accad,  to  welcome  the  day ! 

Behold  thy  bright  banners  yet  flaming  on  high, 
Triumphant  are  streaming  on  land  and  the  sea ! 

Arise,  then,  O  Accad !  behold  the  Sami !  '^ 
Arranged  in  their  glory  the  mighty  gods  come 
In  purple  and  gold  the  grand  Tam-u  **  doth  shine 
Over  Erech,  mine  Erech,  my  beautiful  home, 

Above  thy  dear  ashes,  behold  thy  god's  sign ! 

COLUMN  III 

The  Rescue  of  Erech  by  Izdubar 

Heabani,  weary,  eyes  his  native  land. 
And  on  his  harp  now  lays  his  trembling  hand ; 
The  song  has  ended  in  a  joyous  lay, 
And  yet,  alas !  his  hands  but  sadly  play : 
Unused  to  hope,  the  strings  refuse  their  aid 
To  tune  in  sympathy,  and  heartless  played. 
Again  the  minstrel  bows  his  head  in  woe, 
And  the  hot  tear-drops  from  his  eyelids  flow. 
And  chanting  now  a  mournful  melody, 
O'er  Erech's  fall,  thus  sang  an  elegy : 

^  "  How  long,  O  Ishtar,  will  thy  face  be  turned, 

While  Erech  desolate  doth  cry  to  thee? 
Thy  towers  magnificent,  oh,  hast  thou  spurned? 

Her  blood  like  water  in  Ul-bar,^  oh,  see  ! 
The  seat  of  thine  own  oracle  behold ! 

The  fire  hath  ravaged  all  thy  cities  grand, 
And  like  the  showers  of  Heaven  them  all  doth  fold. 

O  Ishtar !  broken-hearted  do  I  stand ! 

^ "  Kardunia,"    the    ancient    name    of  the  psalms  of  the  Jewish   bible,   and   I 

Babylon.  believe   it    belongs   to  the    Izdubar   epic 

■'"Sami,"   heavens   (plural).  (W.    A.     I.     IV.     19,    No.    3;     also    see 

*  "  Tamu,"    dawn   or   sunrise,    day.  "  Records  of  the  Past,"  vol.  xi.  p.  160). 

'  The    above    elegy    is    an    Assyrian  * "  Ul-bar,"   Bel's  temple, 
fraement  remarkably  similar  to  one  of 


14  ISHTAR    AND    IZDUBAR 

Oh,  crush  our  enemies  as  yonder  reed ! 

For  hopeless_,  lifeless,  kneels  thy  bard  to  thee, 
And,  oh !  I  would  exalt  thee  in  my  need, 

From  thy  resentment,  anger,  oh,  us  free! 

With  eyes  bedimmed  with  tears,  he  careful  scans 

The  plain,  '*  Perhaps  the  dust  of  caravans 

It  is !   But  no ! !  I  see  long  lines  of  spears ! 

A  warrior  from  the  lifting  cloud  appears. 

And  chariots  arrayed  upon  the  plain ! 

And  is  the  glorious  omen  not  in  vain? 

What !  no  ?  "    He  rubs  his  eyes  in  wild  surprise. 

And  drinks  the  vision  while  he  loudly  cries : 

"  Oh,  joy !  our  standards  Hashing  from  afar ! 

He  comes !  he  comes !  our  hero  Izdubar !  " 

He  grasps  his  harp  inspired,  again  to  wake 

In  song — the  cry  of  battle  now  doth  break. 

*'  Nin-a-rad,^  servant  of  our  great  Nin,* 
Shall  lead  our  hosts  to  victory ! 
God  of  the  chase  and  war,  o'er  him,  oh,  shine ! 
Tar-u-ma-ni  iz-zu  sar-ri !  ^ 

"  Let  Elam  fall !  the  cause  of  Accad's  woes. 

Revenge  of  Erech,  be  the  cry ! 
This  land  our  father's  blessed,  our  king  they  chose, 

Tar-u-ma-ni  iz-zu  sar-ri ! 
Our  holy  fathers  sleep  upon  this  plain, 

We  conquer,  or  we  here  will  die ; 
For  victory,  then  raise  the  cry,  ye  men ! 

Tar-u-ma-ni  iz-zu  sar-ri !  " 

The  minstrel  ceases,  lifts  his  hands  on  high. 

And  still  we  hear  his  joyful  waning  cry: 

Now  echoed  by  yon  hosts  along  the  sky, 

"  He  comes  !    Tar-u-ma-ni  iz-zu   sar-ri ! 

Great  Accad's  hosts  arrayed  with  spears  and  shields 

Are  coming !  see  them  flashing  o'er  the  fields ! 

»  "  Nin-a-rad,"    literally    "  servant    of  *  "  Nin,"  the   god   of   the    chase    and 

Nin,"  or  "  Nin-mar-ad,"  "  Lord  of  the        war,  or  lord. 

city  of  Marad."  *  "  Tar-u-ma-ni    izzu    sar-ri,"    "  son    of 

the  faith,  the  fire-king." 


THE    RESCUE   OF   ERECH    BY    IZUUBAR 

And  he !  bright  flashing  as  the  god's  attire, 
Doth  lead  in  burnished  gold,  our  king  of  fire. 
His  armor  shines  through  yonder  wood  and  fen, 
That  tremble  'neath  the  tread  of  armed  men. 
See !  from  his  jewelled  breastplate,  helmet,  lly 
The  rays  like  Samas  from  the  cloudless  sky ! 
How  martially  he  rides  his  sable  steed, 
That  proudly  treads  and  lifts  his  noble  head, 
While  eagerly  he  gallops  down  the  line. 
And  bears  his  princely  load  with  portc  divine ; 
And  now,  along  the  plains  there  sounds  afar 
The  piercing  bugle-note  of  Izdubar ; 
For  Erech's  walls  and  turrets  are  in  view, 
And  high  the  standards  rise  of  varied  hue. 
The  army  halts ;  the  twanging  bows  are  strung ; 
And  from  their  chariots  the  chieftains  sprung. 
The  wheeling  lines  move  at  each  chief's  command, 
With  chariots  in  front; 

On  either  hand 
Extend  the  lines  of  spears  and  cavalry, 
A  winged  storm-cloud  waiting  for  its  prey: 
And  see !  while  Accad's  army  ready  waits, 
The  enemy  are  swarming  from  the  gates. 
The  charge,  from  either  host,  the  trumpets  sound. 
And  bristling  chariots  from  each  army  bound : 
A  cloud  of  arrows  fiies  from  Accad's  bows 
That  hides  the  sun,  and  falls  among  their  foes. 
Now  roars  the  thunder  of  great  Accad's  cars, 
Their  brazen  chariots  as  blazing  stars 
Through  Nuk-khu's*'  depths  with  streams  of  blazing  fire. 
Thus  fall  upon  the  foe  with  vengeful  ire. 
The  smoking  earth  shakes  underneath  their  wheels, 
And  from  each  cloud  their  thunder  loudly  peals. 
Thus  Accad  on  their  foes  have  fiercely  hurled 
Their  solid  ranks  with  Nin-rad's  flag  unfurled, 
The  charging  lines  meet  with  a  fearful  sound. 
As  tempests'  waves  from  rocks  in  rage  rebound ; 
The  foe  thus  meet  the  men  of  Izdubar, 
While  o'er  the  field  fly  the  fierce  gods  of  war. 

8"Nuk-khu,"  darkness   (god  of  darkness). 


IS 


i6  ISHTAR    AND    IZDUBAR 

Dark  Nin-a-zu  '  her  torch  holds  in  her  hand. 
With  her  fierce  screams  directs  the  gory  brand; 
And  Mani-mit^  urges  her  with  furious  hand, 
And  coiHng  dragons'*  poison  all  the  land 
With  their  black  folds  and  pestilential  breathy 
In  fierce  delight  thus  ride  tli^  gods  of  death. 

The  shouts  of  Accad  mingle  with  the  cries 

Of  wounded  men  and  fiery  steeds,  which  rise 

From  all  the  fields  with  shrieks  of  carnage,  war, 

Till  victory  crowns  the  host  of  Izdubar. 

The  chariots  are  covered  with  the  slain^ 

And  crushed  beneath  lie  dead  and  dying  men, 

And  horses  in  their  harness  wounded  fall, 

With  dreadful  screams,  and  wildly  view  the  wall 

Of  dying  warriors  piling  o'er  their  heads, 

And  wonder  why  each  man  some  fury  leads ; 

And  others  break  across  the  gory  plain 

In  mad  career  till  they  the  mountain  gain ; 

And  snorting  on  the  hills  in  wild  dismay. 

One  moment  glance  below,  then  fly  away ; 

Away  from  sounds  that  prove  their  masters,  fiends^ 

Away  to  freedom  snuffing  purer  winds, 

Within  some  cool  retreat  by  mountain  streams, 

Where  peacefully  for  them,  the  sun-light  gleams. 

At  last  the  foe  is  scattered  o'er  the  plain, 

And  Accad  fiercely  slays  the  flying  men ; 

When  Izdubar  beholds  the  victory  won 

P>y  Accad's  grand  battalions  of  the  sun, 

His  bugle-call  the  awful  carnage  stays, 

Then  loud  the  cry  of  victory  they  raise. 

'' "  Nin-a-zu,"  god  of  fate  and  death.  " "  Drapons,"     gods     of     chaos     and 

8  "  Mam-mit,"  or  "  Mam-mi-tu,"  god-        death, 
dess  of  fate. 


CORONATION    OF    IZDUBAR  17 

COLUMN  IV 

Coronation  of  Izdurar 

A  crowd  of  maidens  led  a  glorious  van ; 

With  roses  laden  the  fair  heralds  ran, 

With  silver-throated  music  chant  the  throng, 

And  sweetly  sang  the  coronation  song: 

And  now  we  see  the  gorgeous  cavalcade, 

Within  the  walls  in  Accad's  grand  parade 

They  pass,  led  by  the  maidens  crowned  with  flowers, 

Who  strew  the  path  with  fragrance ; — to  the  towers 

And  walls  and  pillars  of  each  door  bright  cling 

The  garlands.    Hear  the  maidens  joyful  sing ! 

"  Oh,  shout  the  cry !    Accadians,  joyful  sing 
For  our  Deliverer !    Oh,  crown  him  King ! 
Then  strew  his  path  with  garlands,  tulips,  rose, 
And  wave  his  banners  as  he  onward  goes; 
Our  mighty  Nin-rad  comes,  oh,  raise  the  cry ! 
We  crown  Tar-u-ma-ni  iz-zu  sar-ri ! 

Away  to  Samas'  temple  grand,  away ! 

For  Accad  crowns  him,  crowns  him  there ! 
He  is  our  chosen  Sar  ^  this  glorious  day. 

Oh,  send  the  Khanga^  through  the  air ! 

Then  chant  the  chorus,  all  ye  hosts  above ! 
O  daughters,  mothers,  sing  for  him  we  love ! 
His  glory  who  can  sing,  who  brings  us  joy? 
For  hope  and  gladness  all  our  hearts  employ. 
He  comes,  our  hope  and  strength  in  every  war : 
We  crown  him  as  our  king,  our  Izdubar! 

Away  to  Samas'  temple  grand,  away ! 

For  Accad  crowns  him,  crowns  him  there ! 
He  is  our  chosen  Sar  this  glorious  day, 

Oh,  send  the  Khanga  through  the  air! 

Toward  the  temple  filed  the  long  parade, 
The  nobles  led  while  Accad's  music  played ; 

*  "  Sar,"  king.  ^  "  Khanga,"  chorus. 

2 


i8  ISHTAR   AND    IZDUBAR 

The  harps  and  timbrels,  barsoms,  drums  and  flutes 

Unite  with  trumpets  and  the  silver  lutes. 

Surrounded  by  his  chieftains  rides  the  Sar 

In  purple  robes  upon  his  brazen  car. 

Bedecked  with  garlands,  steeds  of  whitest  snow 

The  chariot  draw  in  state  with  movement  slow^ 

Each  steed  led  by  a  kisib,  nobleman, 

A  score  of  beauteous  horses  linked  in  span. 

The  army  follows  with  their  nodding  plumes, 

And  burnished  armor,  trumpets,  rolling  drums, 

And  glistening  spears  enwreathed  with  fragrant  flowers. 

While  scarfs  are  waving  from  the  crowded  towers. 

And  shouts  of  joy  their  welcome  loud  proclaim. 

And  from  each  lip  resounds  their  monarch's  name. 

And  now  before  the  holy  temple  stands 
The  chariot,  in  silence  cease  the  bands. 
Around  an  altar  stand  the  waiting  priests. 
And  held  by  them,  the  sacrificial  beasts. 
The  hero  from  his  chair  descends. 
And  bowing  to  the  priests,  he  lowly  bends 
Before  the  sacred  altar  of  the  Sun, 
And  prays  to  Samas,  Accad's  Holy  One. 

^  "  O  Samas,  I  invoke  thee,  throned  on  high ! 

Within  the  cedars'  shadow  bright  thou  art, 
Thy  footing  rests  upon  immensity ; 

All  nations  eagerly  would  seek  thy  heart. 
Their  eyes  have  turned  toward  thee^  O  our  Friend ! 

Whose  brilliant  light  illuminates  all  lands, 
Before  thy  coming  all  the  nations  bend, 

Oh,  gather  every  people  with  thy  hands ! 
For  thou,  O  Samas,  knowest  boundaries 

Of  every  kingdom,  falsehood  dost  destroy. 
And  every  evil  thought  from  sorceries 

Of  wonders,  omens,  dreams  that  do  annoy. 
And  evil  apparitions,  thou  dost  turn 

To  happy  issue ;  malice,  dark  designs ; 

*  One  of  the  Accadian  psalms  is  here        "  Records  of  the  Past,"  vol.  xi.  pi.  17, 

iuoted    from    "  Chaldean    Magic,"    by        col.   2.  ■ ' 

.enormant,     pp.     185,     186.      See    also 


CORONATION    OF   IZDUBAR  19 

And  men  and  countries  in  thy  might  o'crturn, 

And  sorcery  that  every  soul  mahgns. 
Oh,  in  thy  presence  refuge  let  me  find ! 

From  those  who  spells  invoke  against  thy  King, 
Protect  one !  and  my  heart  within  thine,  oh,  bind ! 

*  Thy  breath  within  mine  inmost  soul,  oh,  bring ! 
That  I  with  thee,  O  Samas,  may  rejoice. 

And  may  the  gods  who  me  created,  take 
Thy  hands  and  lead  me,  make  thy  will  my  choice, 

'^  Direct  my  breath,  my  hands,  and  of  me  make 
They  servant.  Lord  of  light  of  legions  vast, 

O  Judge,  thy  glory  hath  all  things  surpassed !  " 

The  King  then  rises,  takes  the  sacred  glass," 
And  holds  it  in  the  sun  before  the  mass 
Of  waiting  fuel  on  the  altar  piled. 
The  centring  rays — the  fuel  glowing  gild 
With  a  round  spot  of  fire  and  quickly  spring 
Above  the  altar  curling,  while  they  sing ! 

"'  "  Oh,  to  the  desert  places  may  it  fly, 

This  incantation  holy ! 
O  spirit  of  the  heavens,  us  this  day 

Remember,  oh,  remember! 
O  spirit  of  the  earth,  to  thee  we  pray, 

Remember !      Us  remember ! 

"  O  God  of  Fire !  a  lofty  prince  doth  stand, 

A  warrior,  and  son  of  the  blue  sea. 
Before  the  God  of  Fire  in  thine  own  land, 

Before  thy  holy  fires  that  from  us  free 
Dread  Darkness,  where  dark  Nuk-khu  reigns. 

Our  prince,  as  monarch  we  proclaim, 
His  destiny  thy  power  maintains, 

Oh,  croAvn  his  glory  with  wide  fame ! 

"  With  bronze  and  metal  thou  dost  bless 
All  men,  and  givest  silver,  gold. 

*  Literally,   "  Right  into   my  marrow,  ''  Incantation    to    Fire    ("  Records    of 

O  Lords  of  breath."  the    Past,"    vol.    xi.    p.    137).      The   Ac- 

■^  Literally,  "  Direct  the  breath  of  my  cadian   and   Assyrian   text   is   found    in 

mouth!  "  "  C.   I.  W.  A.,"  vol.   iv.   pi.   14,  and  on 

"  Sacred  glass,  sun-glass  used  to  light  tablet  K.  49,002,  in  the  British  Museum. 
the  sacred  fire. 


20  ISHTAK    AND    IZDUBAR 

The  goddess  with  the  horned  face 
Did  bless  us  with  thee  from  of  old. 

From  dross  thy  fires  change  gold  to  purity ; 
Oh,  bless  our  fire-king,  round  him  shine 

With  Heaven's  vast  sublimity ! 
And  like  the  earth  with  rays  divine, 
As  the  bright  walls  of  Heaven's  shrine." 


COLUMN  V 

ISHTAR     AND      IIER      MaIDS      IN      THE      FaVORITE      HaUNT      OF 

IZDUBAR 

The  king  while  hunting  where  a  forest  grows, 
Around  sweet  hyacinths  and  budding  rose, 
Where  a  soft  zephyr  o'er  them  gently  flows 
From  the  dark  sik-ka-ti'^  where  Kharsak^  glows ; 
And  Sedu  ^  softly  dances  on  the  leaves, 
And  a  rich  odorous  breath  from  them  receives ; 
Where  tulips  peep  with  heliotrope  and  pink. 
With  violets  upon  a  gleaming  brink 
Of  silver  gliding  o'er  a  water-fall 
That  sings  its  purling  treasures  o'er  a  wall 
Of  rugged  onyx  sparkling  to  the  sea : 
A  spot  where  Zir-ri*  sport  oft  merrily, 
Where  Hea's^  arm  outstretched  doth  form  a  bay. 
Wild,  sheltered,  where  his  sea-daughters  play ; 
A  jasper  rock  here  peeps  above  the  weaves 
Of  emerald  hue ;  wdth  them  its  summit  laves. 

Around,  above,  this  cool  enchanting  cove 
Bend  amorous,  spicy  branches ;  here  the  dove 
Oft  coos  its  sweetest  notes  to  its  own  mate, 
And  fragrance  pure,  divine,  the  air  doth  freight,- 
To  sport  with  gods  no  lovelier  place  is  found, 
With  love  alone  the  mystic  woods  resound. 

^  "  Sik  -  ka  -  ti,"       narrow       mountain  «  "  Se-du,"  a  spirit  of  the  earth,  and 

gorges.  rivers. 

'  "  Khar-sak,"    the    Deluge   mountain,  *  "  Zir-ri,"    the    spirits    of    the    rivers, 

where  the  ark  rested.  water-nymphs. 

'  "  Hea,"  the  god  of  the  ocean. 


ISIITAR    IN    FAVORITE    HAUNT    OF    IZDUBAR  21 

Here  witching  Zi-na-ki  *^  oft  drag  within 
The  waves  unwilHng  Zi-si ;  '  here  the  din 
Of  roars  of  sullen  storms  is  never  known 
When  tempests  make  the  mighty  waters  groan ; 
Nor  sound  of  strife  is  heard,  but  rippling  rills, 
Or  softest  note  of  love,  the  breezes  fills. 

And  here  the  king  in  blissful  dreams  oft  lies 
'Mid  pure  ambrosial  odors,  and  light  Hies 
The  tune  in  bliss ;  away  from  kingly  care. 
And  hollow  splendor  of  the  courtly  glare; 
Away  from  triumphs,  battle-fields  afar, 
The  favorite  haunt  of  huntsman  Izdubar. 

The  Queen  of  Love  the  glowing  spot  surveys. 

And  sees  the  monarch  where  he  blissful  lays ; 

And  watching  till  he  takes  his  bow  and  spear 

To  chase  the  wild  gazelles  now  browsing  near, 

She,  ere  the  king  returns,  near  by  arrives 

With  her  two  maids ;  with  them  for  love  connives, 

Joy  and  seduction  thus  voluptuous  fly 

Her  Samkhatu,^  Kharimtu  ^  from  the  sky, 

As  gently,  lightly  as  a  spirit's  wing 

Oft  carries  gods  to  earth  while  Sedu  sing. 

Thus,  they,  with  lightest  step,  expectant  stood 

Within  this  lovely  spot  beneath  the  wood. 

Their  snowy  limbs  they  bare,  undraped  now  stand 

Upon  the  rock  at  Ishtar's  soft  command. 

Like  marble  forms  endued  with  life  they  move, 

And  thrill  the  air  with  welcome  notes  of  love. 

The  its-fu-ri  Same  miit-tab-ri  ^°  sang 

Their  sweetest  notes,  and  the  Khar-san-u'^  rang 

With  songs  of  thrushes,  turtle-doves  and  jays. 

And  linnets,  with  the  nightingale's  sweet  lays. 

Goldfinches,  magpies  and  the  wild  hoopoes ; 

With  cries  of  green-plumed  parrots  and  cuckoos, 

8 "  Zi-na-ki,"      pronounced      "  zee-na-  * "  Kha-rima-tu,"    one    of    the    maids 

kee,"  spirits  of  purity.  of   Ishtar,  "  Seduction." 

''"Zi-si,"   corn-gods,  or  spirits  of  the  i"  "  Its-tu-ri    Same   mut-tab    ri,"    "the 

corn.  winged  birds  of  heaven." 

8  "  Sam-kha-tu,"  one  of  the  maids  of  ^  "  Khar-san-u,"  forest. 
Ishtar,  "  Joy." 


2  ISHTAR    AND    IZDUBAR 

Pee-wits  and  sparrows  join   the  piercing  cries 

Of  gorgeous  herons,  while  now  upward  iHes 

The  eagle  screaming,  joyful  spreads  his  wings 

Above  the  forest ;  and  the  woodchuck  rings 

A  wild  tattoo  upon  the  trees  around ; 

And  humming-birds  whirr  o'er  the  flowering  ground 

In  flocks,  and  beat  the  luscious  laden  air 

With  emerald  and  gold^  and  scarlet,  where 

These  perfect  forms  with  godly  grace  divine, 

In  loveliness  upon  the  rock  recline. 

Sweet  joy  is  slender  formed,  with  bright  black  eyes 

That  sparkle  oft  and  dance  with  joy's  surprise; 

Seduction,  with  her  rare  voluptuous  form, 

Enchanteth  all  till  wildest  passions  warm 

The  blood  and   fire   the   eye  beneath   her  charm ; 

All  hearts  in  heaven  and  earth  she  doth  disarm. 

The  Queen  with  every  perfect  charm  displayed 

Delights  the  eye,  and  fills  the  heart,  dismayed 

With  fear,  lest  the  bright  phantom  may  dissolve 

To  airy  nothingness,  till  fierce  resolve 

Fills  each  who  her  beholds,  while  love  doth  dart 

From  liquid  eyes  and  captivates  the  heart. 

She  is  the  queen  who  fills  the  earth  with  love 

And  reigns  unrivalled  in  her  realms  above. 

Beware,  ye  hearts !  beware !  who  feel  the  snare 
Of  Ishtar,  lest  ye  tread  upon  the  air; 
When  ye  her  rosy  chain  of  fragrance  wear, 
When  blindness  strikes  the  eye,  and  deaf  the  ear 
Becomes,  and  heartstrings  only  lead  you  then, 
Till  ye  return  to  common  sense  again ; 
Enthralled  mayhap  and  captive  led  in  chains. 
Ye  then  will  leisure  have  to  bear  your  pains ; 
Or  if  perchance  a  joy  hath  come  to  thee, 
Through  all  thy  joyous  life,  then  happy  be ! 


IZDUBAR   FALLS    IN    LOVE   WITH    ISHTAR  23 

COLUMN  VI 

IZDUBAR  FALLS  IN  LoVE  WITH   ISHTAR,  THE  QuEEN  OF  LoVE 

The  hour  has  come  when  Izdubar  will  seek 
The  cool  enchantment  of  the  cove,  and  slake 
His  thirst  with  its  sweet  waters  bubbling  pure, 
Where  Love  has  spread  for  him  her  sweetest  lure. 
The  maids  expectant  listening,  watch  and  wait 
His  coming ;  oft  in  ecstacies  they  prate 
O'er  his  surprise,  and  softly  sport  and  splash 
The  limpid  waves  around,  that  glowing  flash 
Like  heaps  of  snowy  pearls  flung  to  the  light 
By  Hea's  ^  hands,  his  Zir-ri  -  to  delight. 
And  now  upon  the  rock  each  maid  reclines, 
While  Ishtar's  form  beneath  them  brightly  shines; 
Beside  the  fountain  stands  the  lovely  god. 
The  graceful  sovereign  of  Love's  sweet  abode. 

"  He  comes ;  the  shrubs  of  yonder  jasmine  near 

Are  rusthng,  oh,  he  comes !  my  Izdubar !  " 

And  thus  her  love  she  greets :    "  Why  art  thou  here  ? 

Thou  lovely  mortal !  king  art  thou,  or  seer  ? 

We  reck  not  which,  and  welcome  give  to  thee; 

Wouldst  thou  here  sport  with  us  within  the  sea  ?  " 

And  then,  as  if  her  loveliness  forgot, 

She  quickly  grasped  her  golden  locks  and  wrought 

Them  round  her  form  of  symmetry  with  grace 

That  well  became  a  god,  while  o'er  her  face 

Of  sweetest  beauty  blushes  were  o'erspread ; 

"  Thou  see-est  only  Nature's  robe,"  she  said. 

*'  'Tts  all  I  wish  while  sporting  with  my  maids. 

And  all  alone  no  care  have  we  for  jades; 

And  if  with  thee  we  can  in  truth  confide, 

We  here  from  all  the  world  may  cosey  hide." 

She  hurls  a  glance  toward  him,  smiling  naive. 

Then  bounding  from  the  rock,  peeps  from  a  wave ; 

The  waters  fondling  her  surround,  embrace 

Her  charms ;  and  now  emerging  with  rare  grace, 

1  "  Hea,"  god   of  the  ocean. 

» "  Zir-ri,"    spirits    of    the    river,    the  sea-daughters   of    Hea. 


•24  I  SI-IT  AR    AND    IZDUBAR 

She  turning  says : 

"  Make  haste,  my  hearts ! 
Come  forth !  attend  your  queen !  "  and  then  she  parts 
The  azure  waves,  to  where,  in  dumb  surprise, 
The  King  enchanted  stands,  and  fondly  eyes 
The  Queen  divine,  while  fascinating  thrills 
Sweep  wildly  through  his  breast ;  as  fragrance  fills 
The  rose-tree  groves,  or  gardens  of  the  gods. 
Or  breezes  odorous  from  the  Blest  Abodes. 
A  longing,  rising,  fills  his  inmost  soul 
For  this  sweet  queen  who  offers  him  a  goal 
His  stormy  life  has  never  known,  since  he. 
His  loved  one  lost  beneath  the  raging  sea ; 
And  all  his  calm  resolves  to  seek  no  more 
A  joy  which  pa-ssed  and  left  his  heart  forlore. 
Are  breaking,  vanishing  beneath  her  charms, 
Dissolving  as  the  mists,  when  sunlight  warms 
The  earth,  then  scorching  drinks  the  rising  dews ; 
Till  he  at  last  no  longer  can  refuse. 
And  love  directs  while  he  the  goddess  greets: 
"  Such  wondrous  beauty  here  no  mortal  meets ; 
But  come,  thou  Zir-ru,^  with  me  sweetly  rest ; 
Primroses,  gentians,  with  their  charms  invest 
My  mossy  couch,  with  odorous  citron-trees 
And  feathery  palms  above ;  and  I  will  please 
Thee  with  a  mortal's  love  thou  hast  not  known ; 
In  pure  love  mingling  let  our  spirits  run. 
For  earthly  joys  are  sweeter  than  above, 
That  rarest  gift,  the  honeyed  kiss  of  love 
On  earth,  is  sweeter  bliss  than  gods  enjoy ; 
Their  shadowy  forms  with  love  cannot  employ 
Such  pleasure  as  a  mortal's  sweet  caress. 
Come,  Zi-ru,  and  thy  spirit  I  will  bless ; 
The  Mandrake*  ripened  golden,  glows  around; 
The  fruit  of  Love  is  fragrant  on  the  ground." 

Amid  the  Dud'im''^  plants  he  now  reclines, 
And  to  his  welcome  fate  himself  resigns ; 

l"^'r^']''\'"^^^l'u^'^P^-        ,     »"  or  Chald.  I^nnn^  and   Svr.  NnnnV    the 

'"Mandrake,       the        love-plant.  "  love-plant  "  or  mandrake  ;    perhaps   also 

'"Dud'im"    or    "dudaiin,"    D^XIIT.       originally  Irora  "du-du"  ("love'")  or  ex. 


IZDUBAR   FALLS    IN    LOVE   WITH    ISHTAR  25 

The  lovely  queen  beside  him  now  cloth  lay, 
And  leads  his  soul  along  the  blissful  way 
That  comes  to  every  heart  that  longs  for  love, 
When  purest  joy  doth  bless  us  from  above ; 
From  her  soft  liquid  eyes  the  love-light  speaks, 
And  her  warm  hands  she  lays  in  his,  and  wakes 
Beneath  her  touch  a  thrill  of  wild  desire, 
Until  his  blood  now  seems  like  molten  fire. 
Her  eyes  half  closed  begat  a  passion  wild. 
With  her  warm  breast,  her  loves  hath  beguiled ; 
She  nearer  creeps  with  hot  and  balmy  breath. 
And  trembling  form  aglow,  and  to  him  saith : 
"  My  lips  are  burning  for  a  kiss,  my  love !  " 
A  prize  like  this,  a  heart  of  stone  would  move. 
And  he  his  arms  around  her  fondly  placed 
Till  she  reclined  upon  his  breast,  embraced. 
Their  lips  in  one  long  thrilling  rapture  meet. 
But  hark !  what  are  these  strains  above  so  sweet 
That  float  around,  above,  their  love  surround  ? 
An-nu-na-ci"  from  forests,  mounts  around, 
And  from  the  streams  and  lakes,  and  ocean,  trees, 
And  all  that  haunt  the  godly  place,  to  please 
The  lovers,  softly  chant  and  dance  around 
To  cymbals,  lyres  until  the  rocks  resound, 
Of  goddess  Ishtar  chant,  and  Izdubar, 
The  Queen  of  Love  wed  to  the  King  of  War. 
And  he  alarmed  starts  up  and  springs  away. 
And  furious  cries,  to  Ishtar's  wild  dismay : 

"  What  meanest  thou,  thou  wanton  brazen  thing  ? 
Wouldst  thou  on  me  the  direst  curses  bring?  " 
And  lo !  the  goddess  is  transformed !  the  crown 
Of  her  own  silver  skies  shines  like  the  sun, 
And  o'er  her  dazzling  robes  a  halo  falls ; 
Her  stately  form  with  glory  him  appals, 
For  Heaven's  dazzling  splendor  o'er  her  flows, 
With  rays  celestial ;  o'er  her  brow  there  glows 
A  single  star. 

n  ("particula"),  Arab.  "  possessorem  Lex.  Man.  Heb.  et  Chald.  et  Lat.,  pp. 
designante,"  et  e.  rad.  Arab,  m  ( "  aegro-  ^°||o6.  ^nd  Park's  Heb.  Le.x..  p.  113, 
tavit"),or  1^1  or"amare."    See  Simoni's  »  "  An-nu-na-ci,"   spirits  of  the  earth. 


26  ISHTAR   AND    IZDUBAR 

"  Have  I  embraced  a  god  ?  " 
He  horrified  now  cries ;  and  she  doth  nod 
Assent. 

"  But,  oh!  wilt  thou  thy  queen  forgive? 
I  love  thee !  stay  !  oh,  stay !  my  heart  you  grieve !  " 

He  springs  beyond  the  mystic  circling  ring, 
And  from  their  sight  thus  glides  the  angry  King. 
Beneath  the  wood  himself  he  doth  disguise 
In  tattered  garments,  on  his  steed  he  flies: 
And  when  he  comes  in  sight  of  Erech's  gate. 
His  beggar's  mantle  throws  aside;  in  state 
Again  enrobed,  composed  his  anxious  face. 
Through  Erech's  gates  he  rides  with  kingly  grace ; 
O'er  his  adventure  thus  the  King  reflects : 
"  Alas  my  folly  leads,  my  life  directs ! 
'Tis  true,  the  goddess  hath  seductive  charms, 
E'en  yet  I  feel  her  warm  embracing  arms. 
Enough!  her  love  from  me  I'll  drive  away; 
Alas !  for  me,  is  this  unfruitful  day !  " 


TABLET  II— COLUMN  I 

Ishtar's  Midnight  Courtship  in  the  Palace  of  Izdubar. 

As  Samas'  car  sank  in  the  glowing  west, 
And  Sin  the  moon-god  forth  had  come  full  drest 
For  starry  dance  across  the  glistening  skies. 
The  sound  of  work  for  man  on  earth  now  dies. 
And  all  betake  themselves  to  sweet  repose. 
The  silver  light  of  Sin  above  bright  flows, 
And  floods  the  figures  on  the  painted  walls, 
O'er  sculptured  lions,  softly,  lightly  falls ; 
Like  grim,  and  silent  watch-dogs  at  the  door 
They  stand ;  in  marble  check  their  leaping  roar. 
The  King  within  his  chamber  went  his  way, 
Upon  his  golden  jewelled  couch  he  lay. 
The  silken  scarlet  canopy  was  hung 
In  graceful  drapery  and  loosely  clung 


ISHTAR'S   MIDNIGHT   COURTSHIP  37 

Around  his  couch,  and  purple  damask  cloths 
Embroidered  with  rare  skill,  preserved  from  moths 
By  rich  perfumes,  to  the  carved  lintel  clung 
In  graceful  folds ;  thus  o'er  the  entrance  hung. 

Queen  Ishtar  softly  comes,  and  o'er  his  dreams 
A  mystic  spell  she  draws,  until  it  seems 
While  half  awake  he  lies,  that  she  is  yet 
Close  nestling  in  his  arms,  as  he  had  met 
Her  in  the  wood,  and  with  her  there  reclined. 
While  her  soft  arms  around  him  were  entwined. 
Thus  while  he  sleeps  she  hovers  o'er  his  bed 
With  throbbing  heart,  and  close  inclines  her  head 
Until  her  lips  near  touch  the  sleeping  King's, 
But  daring  not  to  kiss. 

She  love  thus  brings, 
All  through  his  dreams;  until  one  misty  night, 
While  he  yet  restless  tossed,  the  lovely  sprite 
Sunk  him  to  deeper  sleep  with  her  soft  lyre 
While  hanging  o'er  his  couch  consumed  with  fire 
That  nestling  around  her  heart-strings  fiercely  burned 
Until  at  last  lulled  by  the  strain  he  turned 
Upon  his  couch  at  rest,  and  she  now  lay 
Beside  him  closely,  when  she  heard  him  say : 
"  My  love  thou  art,  but  canst  not  be !  "     No  more 
He  murmurs,  then  inflamed  she  sought  the  door. 
"  Perchance  the  su-khn-li'^  sleep  not!  "  she  said; 
And  satisfied,  turned  where  her  lover  laid ; 
And  to  his  royal  couch  she  crept  again ; 
Her  bliss  will  have  despite  of  gods  and  men. 
Her  hot  and  burning  lips  cannot  resist 
The  tempting  treasure  lying  there,  nor  missed 
Shall  be  the  dearest  joys  of  love  from  her 
Who  rules  all  hearts  in  Heaven,  earth,  and  air. 
Her  right  divine  that  blessing  sweet  to  take, 
She  will  assert,  her  burning  thirst  to  slake. 

His  couch  the  Heavenly  Queen  of  Love  now  graces, 
And  on  his  breast  her  glorious  head  she  places ; 

* "  Su-khu-li,"  guards  of  the  palace. 


28  ISHTAR   AND    IZDUBAR 

Embracing  him,  she  softly  through  her  Hps 
And  his,  the  sweetest  earthly  nectar  sips, 
While  he  in  sleep  lies  murmuring  of  love, 
And  she  in  blissful  ecstasy  doth  move. 
Her  lips  to  his,  she  wildly  places  there, 
Until  to  him  it  seems  a  fond  nightmare. 

And  thus,  against  his  will,  she  fondly  takes 
What  he  her  shall  deny  when  he  awakes. 
The  stolen  kisses  both  the  lovers  thrill : 
Unqucnched  her  warm  desire  would  kiss  him  still, 
But  his  hot  blood  now  warms  him  in  his  dream 
Which  is  much  more  to  him  than  it  doth  seem ; 
And  clasping  her  within  convulsing  arms, 
Receives  a  thrill  that  all  his  nerves  alarms. 
And  wakes  him  from  the  dreams  she  had  instilled. 
"  What  means  this  fantasy  that  hath  me  filled. 
And  spirit  form  that  o'er  my  pillow  leans ; 
I  w^onder  what  this  fragrant  incense  means? 
Oh,  tush !  'tis  but  an  idle,  wildering  dream. 
But  how  delightful,  joyous  it  did  seem ! 
Her  beauteous  form  it  had,  its  breath  perfume ; 
Do  spirit  forms  such  loveliness  assume  ?  " 

The  goddess  yet  dares  not  her  form  reveal. 
And  quickly  she  herself  doth  now  conceal 
Behind  the  damask  curtains  at  the  door. 
When  he  awoke,  sprang  to  the  chamber  floor. 
As  his  own  maid  the  queen  herself  transforms, 
Says  entering  in  haste : 

"  What  wild  alarms 
Thee,  Sar?"  and  then  demure  awaits  reply. 
In  doubt  to  hear  or  to  his  bosom  fly. 
"  My  maid  art  thou  ?     'Tis  well,  for  I  have  dreamed 
Of  spirits,  as  a  Zi-ru  fair  it  seemed." 


THE   KING'S   SECOND    DREAM  29 


COLUMN  II 

The  King's  Second  Dukam  and  Early  Ride  upon  Sumir's 
Plain,  and  Hand-to-Hand  Conflict  on  the  Banks  of 
the  Euphrates 

The  night  is  fleeing  from  the  Hght  of  dawn, 

Which  dimly  falls  upon  the  palace  lawn ; 

The  King  upon  his  royal  dum-khi  ^  sleeps, 

And  to  his  couch  again  Queen  Ishtar  creeps. 

In  spite  his  dream  to  dismal  thoughts  she  turns, 

Her  victim  tosses,  now  with  fever  burns : 

He  wildly  starts,  and  from  his  dum-khi  springs, 

While  loud  his  voice  throughout  the  palace  rings : 

"  Ho!  vassals!  haste  to  me!  your  King!  "  he  cries. 

And  stamping  fiercely  while  his  passions  rise. 

The  sukhu-li  -  and  masari  ^  rush  in : 

"  What  trouble,  Sar  ?  have  foes  here  come  within  ?  " 

Then  searching  around  they  in  his  chamber  rush. 

And  eagerly  aside  the  curtains  push. 

The  King  yet  paces  on  the  floor  with  strides 

That  show  the  trouble  of  his  mind,  and  chides 

Them  all  as  laggards ;  "  Soon  the  sun  will  rise : 

My  steed  prepared  bring  hence !  "  he  turning  cries. 

He  mounts  and  gallops  through  the  swinging  gates, 

Nor  for  attendance  of  his  vassals  waits. 

Nor  turns  his  face  toward  the  nam-za-khi,'^ 

Who  quickly  opened  for  the  King  to  fly 

Without  the  gates ;  across  the  plains  he  rides 

Away  unmindful  where  his  steed  he  guides. 

The  horse's  hoofs  resound  upon  the  plain 

As  the  lone  horseman  with  bewildered  brain, 

To  leave  behind  the  phantoms  of  the  night. 

Rides  fiercely  through  the  early  morning  light. 

Beyond  the  orange  orchards,  citron  groves, 

'Mid  feathery  date-palms  he  reckless  roves. 

*  "  Dum-khi,"  couch.  '  "  Masari,"  guards  of  the  palace. 

*  "  Su-khu-ii   rabi,"  attendants  of  the  *  "  Nam-za-ki,"  openers  of   the   gates. 
King. 

19 


30  ISHTAR    AND    IZDUBAR 

The  fields  of  yellow  grain  mid  fig-trees  flash 

Unseen,  and  prickly  pears,  pomegranates,  dash 

In  quick  succession  by,  till  the  white  foam 

From  his  steed's  mouth  and  quiv'ring  flanks  doth  come ; 

Nor  heeds  the  whitened  flowing  mane,  but  flies. 

While  clouds  of  dust  him  follow,  and  arise 

Behind  him  o'er  the  road  like  black  storm  clouds. 

While  Zu  ^  the  storm-bird  onward  fiercely  goads 

The  seven  °  raven  spirits  of  the  air, 

And  Nus-ku  ^  opens  wide  the  fiery  glare 

Of  pent-up  lightnings  for  fierce  Gibil's  **  hand, 

Who  hurls  them  forth  at  Ncrgal's  "  stern  command, 

And  Rinimon  ^°  rides  triumphant  on  the  air. 

And  Ninazu  ^  for  victims  doth  prepare. 

The  King  rides  from  the  road  into  the  wild, 

Nor  thought  of  danger,  his  stern  features  smiled 

As  the  worn  steed  from  a  huge  lion  shied, 

Which  turning  glanced  at  them  and  sprang  aside; 

Now  Zi-pis-au-ni  -  fly  before  the  King. 

And  yellow  leopards  through  the  rushes  spring. 

Upon  Euphrates'  banks  his  steed  he  reins. 

And  views  the  rosy  wilds  of  Sumir's  plains. 

He  looked  toward  the  east  across  the  plain 
That  stretched  afar  o'er  brake  and  marshy  fen, 
And  clustering  trees  that  marked  the  Tigris'  course ; 
And  now  beyond  the  plain  o'er  fields  and  moors, 
The  mountain  range  of  Zu  ^  o'er  Susa's  land 
Is  glowing  'neath  the  touch  of  Samas'  hand ; 
For  his  bright  face  is  rising  in  the  east. 
And  shifting  clouds  from  sea  and  rising  mist. 
The  robes  of  purple,  violet  and  gold, 

*  "  Zu,"  the  divine  bird  of  the  storm-  i"  "  Rimmon,"  the  god  of  storms  and 

cloud,  the  god  worshipped  by  Izdubar,  hurricanes. 

the     god     who     stole     the     tablets     of  ^  "  Nin-a-zu,"  the  goddess  of  fate  and 

heaven.  death. 

"  The    seven     wicked    spirits    in    the  * "  Zi-pis-au-ni,"  spirits  of  the  papyri, 

form  of  men  with  faces  of  ravens.  or  reeds. 

^  "  Nus-ku,"  the  gate-keeper  of  thun-  «  Mountain  range  of  Zu.    The  ancient 

der.  name    is   unknown,    but  as   Susa   takes 

8  "  Gibil,"   the  god    of  fire   and   spells  its    name   from    Zu,    the   divine    bird    of 

and  witchcraft.  the    storm-cloud,    we    have    given    the 

* "  Ner-gal,"    director   of   the    storms,  mountains    of    Susiana    their    probable 

the  giant  King  of  War,  the  strong  be-  ancient  name, 
getter. 


THE    KING'S    HAND-TO-HAND    CONFLICT  31 

With  rosy  tints  the  form  of  Samas  fold. 

The  tamarisk  and  scarlet  mistletoe, 

With  green  acacias'  golden  summits  glow, 

And  citron,  olives,  myrtle,  climbing  vine. 

Arbutus,  cypress,  plane-tree  rise  divine ; 

The  emerald  verdure,  clad  with  brilliant  hues, 

With  rose-tree  forests  quaflFs  the  morning  dews. 

The  King  delighted  bares  his  troubled  brow, 

In  Samas'  golden  rays  doth  holy  bow. 

But  see !  a  shadow  steals  along  the  ground ! 

And  trampling  footsteps  through  the  copses  sound, 

And  Izdubar,  his  hand  placed  on  his  sword. 

Loud  cries : 

"  Who  cometh  o'er  mine  Erech's  sward?  " 
An  arme'd  warrior  before  him  springs ; 
The  King,  dismounted,  his  bright  weapon  swings. 
"  'Tis  I,  Prince  Dib-bara,*  Lord  Izdubar, 
And  now  at  last  alone  we  meet  in  war; 
My  soldiers  you  o'erthrew  upon  the  field, 
But  here  to  Nuk-khu's  ^  son  thine  arm  shall  yield ! 
The  monarch  eyes  the  warrior  evil-born. 
And  thus  replies  to  him  with  bitter  scorn : 
"  And  dost  thou  think  that  Samas'  son  shall  die 
By  a  vile  foe  who  from  my  host  did  fly? 
Or  canst  thou  hope  that  sons  of  darkness  may 
The  Heaven-born  of  Light  and  glory  slay? 
As  well  mayst  hope  to  quench  the  god  of  fire, 
But  thou  shalt  die  if  death  from  me  desire." 
The  giant  forms  a  moment  fiercely  glared. 
And  carefully  advanced  with  weapons  bared, 
Which  fiash  in  the  bright  rays  like  blades  of  fire, 
And  now  in  parry  meet  with  blazing  ire. 
Each  firmly  stood  and  rained  their  ringing  blows, 
And  caught  each  stroke  upon  their  blades,  till  glows 
The  forest  round  with  sparks  of  fire  that  flew 
Like  blazing  meteors  from  their  weapons  true ; 

*■  "  Dib-bara  "  ("  the  darkening  one  ")■  '  "  Nuk-hu,"  or  "  Nuk-khu,"  the  god 

the   son  of   Nuk-khu.     He   is  supposed  of    darkness    and    sleep.      He    is    some- 

to  have  been  the  viceroy  of  Khumbaba,  times  called   "  Cus-u." 
and  led  the  attack  upon  Erech. 


32  ISHTAR    AND    IZDUBAR 

And  towering  in  their  rage  they  cautious  sprung 
Upon  each,  foiled,  while  the  deep  Suk-ha  *'  rung. 
At  last  the  monarch  struck  a  mighty  blow, 
His  foeman's  shield  of  gold,  his  blade  cleft  through; 
And  as  the  lightning  swung  again  his  sword, 
And  struck  the  chieftain's  blade  upon  the  sward, 
A  Sedu  springs  from  out  the  tangled  copse. 
And  at  his  feet  the  sword  still  ringing  drops. 
The  King  his  sword  placed  at  his  foeman's  throat 
And  shouted : 

"  Hal-ca '^  to  yon  waiting  boat! 
Or  I  will  send  thy  body  down  this  stream ! 
Ca  is-kab-bu!  va  kal-bn!^  whence  you  came!'' 
The  chief  disarmed  now  slunk  away  surprised, 
And  o'er  the  strength  of  Sar-dan-nu  **  surmised. 
The  King  returns,  and  rides  within  the  gate 
Of  Erech,  and  the  council  entered  late. 

COLUMN  III 

IzDUBAR  Relates  His  Second  Dream  to  His  Seers,  Who 
Cannot  Interpret  It 

The  counsellors  assembled  round  the  throne 
Within  the  council  halls  of  zam-at  ^  stone, 
Now  greet  their  monarch,  and  behold  his  face 
With  trouble  written  on  his  brow,  and  trace 
Uneasiness  within  that  eagle  eye. 
While  he  with  stately  tread,  yet  wearily 
His  throne  approached ;  he  turned  to  the  mu-di,^ 
And  swept  a  glance  upon  his  khas-iz-i.* 
Uneasy  they  all  eyed  his  troubled  face, 
For  he  had  ridden  at  a  furious  pace. 
The  ahidi  *  had  told  them  on  that  morn, 
How  he  across  the  plains  had  wildly  torn 

• "  Suk-ha,"    wood    or    grove,    or    a  '"  Sar-dan-nu,"    the    great    King, 

forest.  I  "  Zam-at  "    stone,    diamond,    crystal 

'  "  Hal-ca!  "   "  Go!  "  or  lapis  lazuli. 

"  "  Ca  is-kab-bu!    va  kal-bu!  "  "  Thou  -  "  Mu-di,"  seers. 

fool    and    dog!"    "  Ca  "    ("thou")    is  ^  "  Khas-i-zi,"  counsellors, 

the  short  form  of  "  cat-ta  "  or  "  ca'a  ";  *  "  Ab-u-li,"  guard  of  the  great  gates 

generally  it  appears  as  "  at-ta."  of  the  city. 


IZDUBAR   RELATES   HIS   DREAM   TO   HIS   SEERS       33 

To  drive  away  some  vision  of  the  night. 

One  asked,  "  Hath  our  Sardan-nu's  dreams  been  light? 

Or  hath  dread  phantoms  o'er  thy  pillow  hung? 

For  trouble  on  thy  countenance  hath  clung." 

The  monarch  startled  at  the  question  eyes 

The  councillor,  and  to  him  thus  replies : 

"  'Tis  true,  my  counsellors  and  wisest  men, 

I  dreamed  a  fearful  dream  Sat  mu-si ;  ^  when 

I  have  disclosed  it,  if  one  clear  reveals 

Its  meaning  all  and  naught  from  me  conceals, 

On  him  will  I  the  greatest  wealth  bestow : 

I  will  ennoble  him,  and  the  sib-su  '^ 

A  ku-bar-ra  ^  for  him  shall  rich  prepare ; 

As  my  tur-tan-n  **  he  shall  be,  and  seer. 

Decked  with  a  golden  chain  shall  next  preside 

At  every  feast,  and  break  his  bread  beside 

The  King,  and  highest  rank  he  shall  attain 

'Mong  counsellors,  and  mine  own  favor  gain; 

And  seven  wives  to  him  I  will  allow, 

And  a  grand  palace.     This  as  King  I  vow, 

The  scribe  it  shall  enroll  above  my  seal 

As  Erech's  Sar's  decree  beyond  repeal. 

I  dreamed  upon  my  dum-klii^  fast  asleep, 

The  stars  from  heaven  fell  from  yonder  deep 

To  earth  ;  and  one,  with  fierceful  heat  my  back 

Did  pierce  as  molten  fire,  and  left  its  track 

Of  flames  like  some  huge  ball  along  my  spine ; 

And  then  transformed,  it  turned  its  face  to  mine; 

As  some  fierce  god  it  glowed  before  my  sight 

Till  agony  was  lost  in  dread  affright. 

I  rooted  stood,  in  terror,  for  its  face 

Was  horrible ;  I  saw  in  its  feet's  place 

A  lion's  claws.     It  sprang,  my  strength  it  broke, 

And  slew  me,  gloating  over  me !     Awoke, 

I  sprang,  methought  I  was  a  corpse  ka-ra  ^° 

■  "  Sat  mu-si,"   in   the  night-time,   or  *  "  Dum-khi  "  or  "  dun-khi,"  couch. 

last  night.  w"  Ka-ra!  va,"     etc.,      "Speak     out! 

«  "  Sib-zu,"  embroiderer.  and   if  thou   augurest  the  death  of  the 

''  "  Ku-bar-ra,"  robe  of  a  prince.  King,  or  if  thou  augurest  life  of  ex- 
f  "  Tur-tan-u,"    ne.xt    in    rank    to    the         tended    years,    I    have    spoken!      Speak 

King.  out!     and   cast  the   lots!     may  they   be 

-  propitious  with  us!  " 


34  ISHTAR   AND    IZDUBAR 

Va  tal-ka  mat  sar,  falka  hit-la  sha 

Ra-pas-ti  sat-ti,  ar-id-da!  ka-ra, 

Va  Jial-li-ka!  lik-ni-bit  ki-mi-ta! 

The  seers  in  silence  stand,  perplexed  and  think ; 

But  from  the  task  at  once  the  wisest  shrink. 

The  King-  each  face  soon  read : 

"  Ye  tell  me  no?  " 
And  nodding  all,  concealed  from  him  their  woe, 
For  they  beheld  within  the  dream  some  fate 
Impending  o'er  him  born  of  godly  hate. 
And  durst  not  to  their  monarch  prate  their  fears, 
For  flatterers  of  kings  are  all  his  seers. 
The  King  impatient  eyed  them  all  with  scorn. 
And  hid  his  thoughts  by  wildest  passions  born ; 
And  then  at  last  contemptuous  to  them  said, 
"  So  all  my  seers  of  trouble  are  afraid  ? 
Or  else  in  ignorance  you  turn  away ; 
'Tis  well !  I  sorely  need  a  seer  this  day." 
And  they  now  prostrate  fall  before  his  throne, 
"  Forgive  thy  seers!  "  one  cries,  "  O  mighty  One! 
For  we  this  dreadful  dream  do  fear  portends 
Thy  harm !  a  god  some  message  to  thee  sends ! 
We  know  not  what,  but  fear  for  thee,  our  Sar, 
And  none  but  one  can  augur  it ;  afar 
He  lives,  Heabani  should  before  the  King 
Be  brought  from  Za-Ga-bri  ^  the  na-bu  -  bring! '' 
"  'Tis  well !  Prince  Zaidu  for  the  hermit  send. 
And  soon  this  mystery  your  Sar  will  end." 
The  King  distressed  now  to  the  temple  goes 
To  lay  before  the  mighty  gods  his  woes ; 
This  prayer  recites  to  drive  away  bad  dreams. 
While  Samas'  holy  altar  brightly  gleams : 
'  "  O  Samas !  may  my  prayer  bring  me  sweet  rest, 
And  may  my  Lord  his  favor  grant  to  me: 
Annihilate  the  things  that  me  invest ! 

'  "  Za-Ga-bri,"   the  mountains  of   Zu,  *  "  Na-bu,"  prophet,  seer. 

"  Ga-bri  "    ("  mountains  "),  and   "  Za,"  "  We  have  here  quoted  a  prayer  after 

another  form  of  "  zu,"  the  divine  bird  a  bad  dream,  the  text  of  which  is  iitho- 

of  the   storm-cloud.     They   were   at  one  graphed    in    "  C.    I.    W.    A.,"    vol.    iv. 

time  called  the  mountains  of  Susa,  now  66,  2,  and  is   supposed  to  be  an  ancient 

the     Kurdistan     range     of     mountains.  Accadian  prayer.     See  "  Records  of  the 

The  name  we  have  ^iven  we  believe  to  Past,"  vol.  ix.  p.  151. 
be  the  probable  ancient  one. 


IZDUBAR    RP:LATKS    HIS    DREAM    TO    HIS    SEERS  35 

This  day,  O  God !  distressed,  I  cry  to  thee ! 

0  goddess !  be  thou  gracious  unto  me, 
Receive  my  prayer,  my  sins  forgive  I  pray : 
My  wickedness  and  will  arrayed  'gainst  thee. 
Oh,  pardon  me!  O  God,  be  kind  this  day, 
My  groaning  may  the  seven  winds  destroy, 
Clothe  me  with  deep  humility !  receive 

My  prayers,  as  winged  birds,  oh,  may  they  fly 
And  fishes  carry  them,  and  rivers  weave 
Them  in  the  waters  on  to  thee,  O  God! 
As  creeping  things  of  the  vast  desert,  cry 

1  unto  thee  outstretched  on  Erech's  sod ; 
And  from  the  river's  lowest  depths  I  pray ; 

My  heart  cause  thou  to  shine  like  polished  gold. 

Though  food  and  drink  of  Nin-a-zu  *  this  day 

Be  mine,  while  worms  and  death  thy  servant  fold. 

Oh,  from  thine  altar  me  support,  protect. 

In  low  humility  I  pray,  forgive ! 

Feed  me  with  joy,  my  dreams  with  grace  direct ; 

The  dream  I  dreamed,  oh  favorable  give 

To  me  its  omen  filled  with  happiness ! 

May  Mak-hir,^^  god  of  dreams,  my  couch  invest  I 

With  visions  of  Bit-sag-gal  my  heart  bless, 

The  temple  of  the  gods,  of  Nin,  with  rest 

Unbroken,  and  to  Merodach  I  pray ! 

The  favoring  one,  to  prosper  me  and  mine : 

®  Oh,  may  thy  entering  exalted  be ! 

And  thy  divinity  with  glory  shine, 

And  may  our  city  shine  with  glowing  meads. 

And  all  my  people  praise  thy  glorious  deeds." 

Now  to  Euphrates'  banks  the  Sar  and  seers 

Their  footsteps  turn  to  pray  into  the  ears 

Of  Hea,^  where,  in  white,  a  band  of  priests 

Drawn  in  a  crescent,  Izdubar  invests. 

Now  at  the  water's  edge  he  leans,  his  hands 

*  "  Nin-a-zu,"    the    goddess    of    dark-  vol.    ix.    p.    151.     We   have   followed   as 

ness  and  death.  literally    as    possible    the    original,    and 

°      Mak-hir,     the  daughter  of  the  sun,  have  given  it  its  probable  place  in  the 

and  goddess  of  dreams.  epic. 

8  Literally,    "  he    that    shows    favor."  ■  Hea,    god    of   the   ocean,   the   earth's 

Ihe    above    prayer    was    translated    for  surface,  brightness,  etc.,  and  chief  pro- 

the    first    time    by    Rev.    A.    H.    Sayce,  lector  of  men. 
M.A.,   in  the    "  Records   of   the    Past," 


36  ISHTAR    AND    IZDUBAR 

Dips  in  the  waves,  and  pours  upon  the  sands 
The  sparkHng  drops,  while  all  a  hymn  descant 
To  Hea,  thus  the  incantation  chant : 

"  O  chant  our  incantation  to  the  waters  pure, 
Euphrates'  waters  flowing  to  the  sea ! 
Where  Hea's  holy  face  shines  bright  on  every  shore, 

O  Sabit  ^  of  Timatu  "  to  ye 
We  pray !  may  your  bright  waters  glowing  shine 
As  Hea's  face,  and  heaving  breast  divine ! 

"  O  Sabit,  to  your  father  Hea  take  our  prayer  ! 
And  may  Dao-ki-na,^°  your  bright  mother,  hear! 
With  joy,  oh  shine,  as  peaceful  as  the  sleeping  light, 
O  ever  may  your  throbbing  waves  be  bright, 
O  spirit  of  the  Heaven,  hear! 
Remember  us,  Remember ! 
O  spirit  of  the  earth,  come  near ! 
Remember  us.  Remember ! 
O  hear  us,  Hea  !  hear  us,  dear  Dao-ki-na  I 
Ca-ca-ma  u  ca-ca-ma  u  ca-ca-ma ! "  ^ 


COLUMN  IV 

Heabani,  the  Hermit  Seer 

Before  a  cave  within  the  Gab-ri  ^  wild, 

A  seer  is  resting  on  a  rock;  exiled 

By  his  own  will  from  all  the  haunts  of  men, 

Beside  a  pool  within  a  rocky  glen 

He  sits ;  a  turban  rests  upon  his  brow. 

And  meets  the  lengthened  beard  of  whitest  snow. 

This  morn  an  omen  comes  before  his  eyes, 

And  him  disturbs  with  a  wild  eagle's  cries 

That  fierce  attacks  a  fox  before  his  cave ; 

For  he  of  beasts  is  the  most  cunning  knave ; 

•"Sab-it,"  or  "  Sabitu  "  ("seven"),  The  Assyrian  word  is  "  Amanu."    The 

the  seven  winds,  gods  of  the  abyss  or  original    "  ca-ca-ma  "    ("  Amen  ")    con- 

°'^2^?^-        ^   ,<  .,        1.  eludes    the    incantation;     Heb.       toN» 

in  JA^^'f^'-     ^^'^  ""^P-A  ""■  •°'"'''"-  .»,  See  ■'  C.  I.  W.  A.."  vol.  iv.  pi.  14;  also 

w      Dao-ki-na        or       Dao-ci_na,      the  «  Records  of  the  Past,"  vol.  xi.  p.  135. 

wife  of  Hea,  and  goddess  of  the  ocean.  1  "  Gab-ri,"   mountains. 

^     Amen    and    Amen    and    Amen! 


HEABANI,   THE   HERMIT   SEER  37 

In  wait  upon  the  ground  the  fox  hath  lain 
To  lure  the  bird^  which  flying  deems  him  slain. 
He  fiercely  seizes  it,  as  swooping  down, 
The  bird  with  its  sly  quarry  would  have  flown ; 
But  the  a-si  -  quick  seized  it  by  the  throat, 
While  the  wide  wings  with  frantic  fury  smote 
The  beast,  and  the  sharp  talons  deeply  tore 
Its  foe — both  greedy  for  the  other's  gore. 

And  lo !  a  voice  from  yonder  sky  resounds ; 
Heabani  to  his  feet  now  quickly  bounds. 
And  bowing,  listens  to  the  voice  that  comes 
In  gentleness ;  upon  the  winds  it  roams 
From  yon  blue  heights  like  sighing  of  the  trees ; 
The  seer  in  reverence  upon  his  knees 
Now  holy  bares  his  head  in  Samas'  rays. 
While  the  soft  voice  to  him  thus  gently  says: 
"  A  messenger,  Heabani,  soon  shall  come 
With  offers  rich,  to  leave  thy  lonely  home. 
This  eagle  sought  its  food  and  found  a  snare, 
The  messenger  will  come  from  Izdubar^ 
To  learn  from  thee  the  meaning  of  his  dream 
Which  goddess  Ishtar  sent, — a  snare  for  him. 
Then  to  the  messenger  prove  not  a  snare, 
As  yonder  a-si  doth  the  eagle  tear." 

The  seer  in  fury  tore  his  beard  of  snow 
And  cried — 

"  Alas !  my  days  shall  end  in  woe 
Within  these  wilds  my  happiness  is  mine, 
No  other  joys  I  seek,  my  god  divine; 
I  would  upon  these  rocks  lie  down  to  die, 
Upon  my  back  here  sleep  eternally." 
And  Samas  urging,  to  him  thus  replied: 
"  Heabani,  hast  thou  not  some  manly  pride? 
And  thinkest  thou  no  joy  thou  here  wilt  lose? 
The  lovely  Sam-kha-tu^  the  seer  may  choose. 
Arrayed  in  trappings  of  divinity 
And  the  insignia  of  royalty, 

2  "  A-si,"  fox.  ^  "  Sam-kha-tu  "   (*'  Joy  "),  one  of  the  maids  of  Ishtar. 


38  ISHTAR    AND    IZDUBAR 

Heabani  then  in  Ercch  shall  be  great, 
And  live  in  happiness  and  royal  state ; 
And  Izdubar  shall  hearken,  and  incline 
His  heart  in  warmest  friendship,  and  recline 
With  thee  upon  a  couch  of  luxury^ 
And  seat  thee  on  a  throne  of  royalty. 
On  his  left  hand,  a  crown  shall  grace  thy  brow. 
Kings  of  the  earth  shall  to  thee  subject  bow 
And  kiss  thy  feet,  and  Izdubar  shall  give 
Thee  wealth,  and  thou  in  luxury  shalt  live. 
In  silence  Erech's  men  shall  bow  to  thee, 
In  royal  raiment  thou  shalt  happy  be." 
Heabani  listened  to  the  words  that  came 
From  Samas,  and  his  brow  was  lit  with  shame 
To  hear  the  god  of  war  urge  him  to  go 
To  earthly  happiness — mayhap  to  woe ; 
But  he  within  his  cave  now  listless  turns 
When  Samas  ceased  ;  then  to  his  rock  returns, 
And  seats  himself  with  calmness  on  his  brow ; 
His  thoughts  in  happy  memories  now  flow. 
And  he  recalls  the  blissful  days  of  yore 
When  he  as  seer  lived  on  Euphrates'  shore. 
As  the  queen's  bard  oft  tuned  a  festive  lay. 
While  soft-eyed  maidens  dance  and  cymbals  play. 


COLUMN  V 

Expedition  of  Zaidu  in  Search  of  the  Seer 

Prince  Zaidu  on  his  steed  now  hastes  away, 

Upon  the  plains  he  travelled  all  that  day  ; 

Next  morn  the  Za-Gabri  he  slow  ascends, 

Along  the  mountain  sides  the  horseman  wends 

Beneath  the  Eri-ni/  and  cliffs,  and  sees 

The  plains  and  mountains  o'er  the  misty  trees 

From  the  wild  summit,  and  old  Khar-sak  glow 

Above  them  all  with  its  twin  crests  of  snow. 

He  plunges  in  the  wild  to  seek  the  cave ; 

Three  days  unceasing  sought  young  Zaidu  brave, 

*  "  Eri-ni,"  cedar-trees. 


EXPEDITION    OF   ZAIDU  39 

And  now  at  last  within  the  glen  he  rode, 
And   near  approached  Heabani's  wild  abode. 
At  last  he  sees  the  seer  before  his  home, 
And  with  his  monster  -  now  toward  him  come, 
That  walked  subdued  beside  the  hermit  seer, 
Thus  they  upon  the  rocks  above  appear. 

"  Why  art  thou  here  in  warrior's  array  ?  " 
The  hermit  cries.    *'  I  know  thee  not !  away !  " 

"  O  holy  seer,  'tis  Zaidu,  from  our  Sar ! 
The  king  of  Erech,  chieftain  Izdubar." 

"  What  seekest  thou  within  my  mountain  lair?  " 
Heabani  angry  cried.     "  What  brings  thee  here?" 

"  For  thee !  if  true  Heabani  is  thy  name ; 

I  seek  the  hermit  seer  of  wondrous  fame. 

My  king  doth  offer  thee  rich  gifts  of  state^ 

And  sent  me  to  thee  here  to  make  thee  great. 

No  empty  honors  do  I  seek,  which  void 

Of  all  true  happiness,  all  men  have  cloyed. 

Return  then  to  thy  haunts  of  pleasure,  pain, 

For  thy  king's  embassy  is  all  in  vain." 

The  seer  returns  within  his  lonely  cave 

And  leaves  the  prince  alone  the  beast  to  brave. 

At  last  it  slinks  away  within  the  gloom ; 

No  more  from  their  wild  home  doth  either  come, 

Three  days  Prince  Zaidu  watches  the  dark  lair. 

But  now  his  courage  turns  to  blank  despair: 

The  seer  hath  changed  his  mind  since  Samas  sought 

To  urge  him  forth  to  leave  his  lonely  lot. 

The  prince  the  mountain  precipice  nOw  climbs. 

And  peers  within  while  clinging  to  the  limbs 

Of  stunted  oaks,  and  views  the  mountain  lair ; 

But  all  in  vain  his  calls  ring  on  the  air. 

Then  mounting  wearily  his  steed  he  turns 

Away,  and  unsuccessful  thus  returns. 

*  A  carnivorous  animal  supposed  to  have  been  either  a  lion  or  a  tiger,  more 
probably  a  lion. 


40  ISHTAR    AND    IZDUBAR 

COLUMN  VI 
Heabani  Resolves  to  Return  to  Erech 

As  Zaidu  sadly  turns  and  rides  away, 

The  hermit  from  his  cave  comes  forth  to  pray: 

"  Alas !  hath  all  these  wilds  their  charms  here  lost  ? 

And  is  my  hreast  with  wild  ambition  tost? 

My  lonely  cot  I  look  upon  with  shame ; 

Again  I  long  to  seek  the  fields  of  fame, 

Where  luxury  my  remaining  years 

May  crown,  and  happiness  may  find — or  tears ; 

'Tis  true !  I  should  have  welcomed  the  bar-ru;  ^ 

But  he  hath  since  returned  to  Subartu."  ^ 

His  harp  he  took  from  its  dust-covered  case, 

And  kissed  its  carved  and  well-remembered  face; 

And  tuning  it,  he  glanced  toward  the  wood, 

And  sang  his  farewell  ode  to  solitude: 

Farewell,  ye  mountains,  woods  and  trees — 

My  heart  doth  long  again  for  joy ; 
I  love  your  wilds  and  mossy  leas. 

But  oh,  your  solitude  doth  cloy  ! 

I  love  to  see  the  bur-khi-is  ^ 

Sweep  stately  o'er  the  mossy  rocks ; 
And  tsabi  ■*  in  a  wild  like  this, 

Hear  the  tattoo  of  red  woodchucks. 

I  love  the  cries  of  Ug-har-ri  ^ 

The  ncs-i  *'  calling  for  their  prey ; 
And  leaping  of  the  na-a-li,'' 

That  fly  in  wildest  fear  away. 

I  love  the  hu-hir-tscr-i  ^  all, 
Khar-sa-a-nii  sa-qii-u-tu; " 

*  "  Bar-ru,"  an  army  officer.  •  "  Nes-i,"  lions. 

2  "  Su-bar-tu,"  Syria.  "^  "  Na-a-li,"  spotted  stags. 

*  "  Bur-klii-is,"  antelopes.  *  "  Hu-hir-tser-i,"    beasts    of   the   field. 

*  **  Tsabi,"  pazelles.  8  "  Khar-sa-a-nu     sa-qu-u-tu,"     forests 
^  "  Lig-bar-ri,"    hyenas.  thick. 


HEABANI    RESOLVES   TO    RETURN   TO    KRECH        41 

Hear  cu-uts-tsi  ^^  with  thunder  roll 
Across  the  skies  within  my  view, 

I  love  to  see  the  ca-ca-bi  ^ 

Peep  through  the  pine-trees  o'er  my  home, 
And  watch  the  wild  tu-ra-a-khi  ^ 

And  armc  ^  welcome,  to  me  come. 

Farewell !  ye  solitudes,  farewell ! 

I  will  not  moulder  rotting  lie 
With  no  one's  lips  to  wish  me  well ; 

O  give  me  immortality  ! 

But  what  is  fame  ?    A  bubble  blown 

Upon  the  breeze,  that  bursts  its  shell, 
And  all  our  brightest  hopes  are  flown. 

And  leaves  our  solitude  a  hell. 

The  holy  minstrel  bows  his  head  in  woe, 

And  sweeps  the  harpstrings  with  a  movement  slow ; 

Then  lifts  his  eyes  toward  the  setting  sun, 

His  evening  invocation  thus  begun : 

*■  O  Samas !  to  the  lifting  of  my  hands 

Show  favor !  unto  me  thy  servant  turn ! 
What  man  before  thy  blessed  Light  withstands? 
O  thou !  what  mortal  thine  own  words  can  learn  ? 
And  who  can  rival  them  inviolate? 

^  Among  the  gods  no  equal  thou  hast  found. 
In  Heaven  who  of  all  the  gods  is  great? 

O  thou  alone !  art  great  through  Heaven's  bound ! 

On  earth  what  man  is  great  ?  alas !  no  one. 

For    thou    alone    art    grfat!    through    earth's    vast 
bounds. 

When  wide  thy  awful  voice  in  Heaven  resounds, 
The  gods  fall  prostrate  to  our  Holy  One; 

^° "  Cu-uts-tsi,"   storms.  Syrian    fragments    now    in    the    British 

'^  "  Ca-ca-bi."  stars.  Museum. 

2  "  Tu-ra-a-khi,"   deer.  ^  See  "  Records  of  the  Past,"  vol.  iii. 

^  "  Arme,"    wild   goats.  p.    136. 

*  This    prayer    is   made   up  from    As- 


42 


ISHTAR    AND    IZDUBAR 

When  on  the  earth  thy  voice  afar  resounds, 
The  genii  °  bow  to  thee  and  kiss  the  dust. 

In  thee,  O  Samas!  do  I  put  my  trust, 

For  thy  great  love  and  mercy  wide  abounds ! 

O  my  Creator,  God,  thy  watchfulness 

O'er  me,  oh  may  it  never  cease ! 

Keep  thou  the  opening  of  my  lips !  the  fleece 
Of  purest  snow  be  my  soul's  daily  dress. 
Guard  thou  my  hands !  O  Samas,  Lord  of  Light ! 
And  ever  keep  my  life  and  heart  aright ! 


TABLET  III— COLUMN  I 

Heabani's  Wisdom — Song  of  the  Khau-ik-i 

The  dark-eyed  maids  are  dancing  in  the  halls 
Of  Erech's  palace :  music  fills  the  walls 
Of  splendor  where  the  Sar-dan-nu  ^  enthroned, 
His  hours  is  whiling  by  the  maidens  zoned ; 
A  whirling  garland  chanting  forth  a  song, 
Accompanied  with  harps  thus  sang  the  throng: 

"  Heabani's  wisdom  chant  and  sing- 
To  Erech's  king  our  mighty  Sar.- 

When   Hea  did  Heabani  bring, 
Who  now  to  Erech  comes  afar. 

He  taught  him  then  all  hidden  things 
Of  Ki  ^  or  bright  Samu  *  above. 

That  to  the  Mu-di  ^  mystery  brings. 
Oh,  how  Heabani  we  shall  love ! 

CJwnts 

"  Then  sing  with  joy  ye  Khau-ik-i !  ** 

The  Khau-ga  ^  chant  with  waving  arms, 
The  Nin-uit  *  sing  Au-un-na-ci  ^ 

Give  to  our  Sar  your  sweetest  charms. 

'  "  Genii,"    spirits.  *  "  Mu-di,"  seers  or  wise  men. 

'"Sar-dan-nu,"  the  great  King.  ""Khau-ik-i,"    the    choral   band. 

'^  "  Sar,"    king.  ''  "  Khau-ga."  chorus. 

^"  Ki,"  earth.  *  "  f\'in-uit,"   song. 

'"Samu,"  heaven.  »  "  An-un-na-ci,"    spirits   of   the   earth. 


HEABANI'S   WISDOM  43 

"  All  knowledge  that  is  visible 

Heabani  holds  it  in  his  glance, 
Sees  visions  inconceivable, 

The  Zi  ^^  his  wizard  eyes  entrance. 
Sweet  peace  he  brings  from  troubled  dreams, 

He  comes  to  El-li-tar-du-si,^ 
From  a  far  road  by  mountain  streams ; 

Then  sing  with  joy  ye  Khau-ik-i ! 

Chorus 

"  Then  sing  with  joy  ye  Khau-ik-i ! 

The  Khau-ga  chant  with  waving  arms. 
The  Nin-uit  sing  An-vm-na-ci ! 

Give  to  our  Sar  your  sweetest  charms. 

"  E'en  all  that  on  the  tablet  rests. 

In  Erech's  tower,  the  Su-bu-ri,- 
The  beautiful,  with  glorious  crests, 

He  wrote  for  far  posterity. 
We  plead  with  him  to  leave  us  not, 

But  Zi-Gab-ri  ^  him  led  away. 
When  our  great  Shal-man  *  joy  us  brought, 

And  Elam  fled  to  the  blue  sea. 

Clwrits 

"  Then  sing  with  joy  ye  Khau-ik-i ! 
Il-gi-sa-kis-sat  ^  from  above. 
The  Nin-uit  sing  An-un-na-ci ! 

Oh,  how  Heabani  we  shall  love !  " 

The  maidens  note  their  monarch's  moody  face, 
And  turn  their  songs  to  him  with  easy  grace, 
Of  their  great  ruler  tune  a  joyous  lay, 
And  oft  into  his  eyes  hurl  glances  gay ; 
And  trumpets  join  the  chorus,  rolling  drums, 
And  wild  applause  from  all  the  chieftains  comes, 

10  •«  2i^"     spirits     of    the    earth,     air,  ' "  Zi-Gab-ri,"    spirits    of    the    moun- 

water,   etc.  tains. 

1  "  El-li-tar-du-si,"  one  of  the  temples  *  "  Shal-man,"   deliverer. 

of  Erech.  ^  "  Il-gi-sa-kis-sat,"      spirits      of      the 

2  "  Su-bu-ri,"    the    lofty.  hosts. 


44  ISHTAR    AND    IZDUBAR 

Till  the  grave  seers  and  councillors  now  cry 
In  praise  of  him  they  love  so  tenderly : 
With  arms  upraised  the  mighty  chorus  join, 
Until  his  heart  is  filled  with  joy  divine ; 
And  thus  they  sing  with  more  than  royal  praise. 
Their  love  for  him  in  every  face  doth  blaze. 


COLUMN  II 

Songs  in  Praise  of  Izdubar  and  Heabani  as  Sung  by  the 

Khau-ik-i 

Our  Izdubar  dear  Erech  raised 

From  her  distress,  when  she  did  mourn; 
With  joy  his  glorious  name  be  praised! 

Of  a  great  warrior's  daughter  born, 
And  Bel  in  his  own  might,  him  arms, 

To  Erech's  sons  and  daughters  save ; 
What  other  Sar  hath  glorious  charms 

Like  his,  who  saved  proud  Elam's  slave? 

Chorus 

No  rival  hath  our  mighty  Sar, 

Thy  cymbals  strike  and  raise  the  cry ! 

All  hail !    All  hail !  great  Izdubar ! 
His  deeds  immortal  glorify ! 

Our  Izdubar  our  sons  preserves 

To  all  our  fathers  day  and  night, 
And  Erech's  ruler  w^ell  deserves 

Our  highest  praise,   whose  matchless  might 
Delights  the  gods  !    All  hail  our  Sar ! 

Whose  firmness,  wisdom  need  no  praise ! 
Queen  Daunat's  son,  our  Izdubar, 

His  glory  to  the  Sami  ^  raise ! 

Chorus 
Of  a  great  warrior's  daughter  born, 

The  gods  clothe  him  with  matchless  might ; 
His  glory  greets  the  coming  morn, 

Oh,  how  in  him  we  all  delight ! 

^  "  Sami,"   heavens. 


SONGS   IN   PRAISE  OF   IZDUBAR  45 

And  thus  of  Seer  Heabani  they  now  chant 
His  birth  and  history  and  hyemal  haunt. 

Who  can  compare  with  thee,  O  Nin !  - 

The  son  of  Bel ;  thy  hands  didst  lay 
Upon  Ar-ur-u,  thine  own  queen, 

With  glory  crowned  her  on  that  day. 

To  her  thy  strength  did  give,  and  blessed 

Her  with  thy  love  and  a  dear  son ; 
With  Anu's  strength  within  his  breast, 

And  Ninip  sped  then  to  his  throne. 

When  Queen  Ar-u-ru  hears  her  lord 

From  Erech's  city  far  has  gone, 
She  bows  her  head  upon  the  sward, 

With  pleading  hands  in  woe  doth  moan. 

And  to  Heabani  she  gave  birth, 

The  warrior,  great  Ninip's  son. 
Whose  fame  is  spread  through  all  the  earth. 

The  queen  with  her  own  maids  alone 
Retired  within  her  palace  walls 
For  purity  in  Erech's  halls. 

Like  the  corn-god  his  face  concealed, 

Of  men  and  countries  he  possessed, 
Great  wisdom  by  the  gods  revealed : 

As  Ner  ^  the  god,  his  limbs  were  dressed. 
With  wild  gazelles  he  ate  his  food 

While  roaming  with  them  in  the  night; 
For  days  he  wandered  in  the  wood, 

And  bu-hir-tser-i  *  him  delight. 

The  Zi-ar-ri  ^  Heabani  loves, 

That  play  within  the  running  streams ; 

With  Zi-ti-am-a-ti  ^  he  roves 

Upon  the  sands  in  warm  sunbeams. 

*"  Nin  "  or  '"  Nin-ip,"  the  god  of  the  '  "  Zi-ar-ri,"     spirits     of    the     rivers, 

chase  and  war.  water-nymphs. 

' "  Ner  "     or     "  Nergal,"     the     giant  ^  "  Zi-ti-am-a-ti,"    spirits    of    the    sea. 

king  of  war,  the  strong  begetter.  naiads   or  water-nj'mphs. 

*  "  Bu-hir-tser-i,"   beasts   of  the   field. 


46  ISHTAR    AND    IZDUBAR 

"  The  prince  returns,  O  Sar !  "  the  herald  said, 

And  low  before  the  throne  he  bowed  his  head ; 

"  Our  Zaidu,  the  bewitcher  of  all  men, 

Doth  unsuccessful  to  us  come  again. 

Before  the  cave  the  seer  confronted  him 

Three  days  where  Khar-sak's  snowy  brow  doth  gleam. 

Heabani  with  his  beast  in  his  cave  went. 

And  Zaidu  waited,  but  his  courage  spent 

When  he  beheld  the  seer  and  beast  remain 

Within  the  cave,  and  all  his  words  were  vain. 

The  prince  remains  without  with  downcast  face. 

And  beg  of  thee,  his  Sar,  thy  sovereign  grace." 

The  king  to  all  the  maidens  waves  his  hand, 

Then  vanishes  from  sight  the  choral  band. 


COLUMN  III 

Zaidu's  Return,  and  His  Instruction  to  Take  Two  Maids 
WITH  Him  to  Entice  the  Seer  from  His  Cave 

Prince  Zaidu  prostrate  bows  before  the  Sar, 

Arises,  thus  narrates  to  Izdubar: 

"  Thy  sovereign,  Zaidu  hath  his  king  obeyed. 

The  royal  mission  I  have  thus  essayed 

As  Ann's ^  soldier;  I  undaunted  tried 

To  urge  my  mission  which  the  seer  denied. 

I  firmly  met  the  beast  that  v/ith  him  came : 

Unmanly  fear,  confess  I  to  my  shame, 

Came  o'er  me  when  I  first  beheld  the  beast, 

In  vain  I  plead,  and  in  despair  I  ceased 

When  he  refused,  and  angry  from  me  passed 

Within  his  cave,  where  clififs  and  rocks  are  massed ; 

I  climbed,  but  the  wild  entrance  did  not  gain, 

And  for  advice  have  I  returned  again." 

" 'Tis  well,  my  son,"  the  Sar  to  Zaidu  said. 

"  Thy  wisdom  I  commend  for  thy  young  head, 

Again  upon  thy  mission  thou  must  go. 

His  might,  and  strength  of  purpose,  thou  dost  know, 

*  "  Anu,"  the  King  of  Heaven. 


ZAIDUS    RETURN  47 

Before  a  maiden's  charms  will  tlcc  away  ; 

For  he  doth  love  the  Zi-Ga-bri  -  that  play 

Within  the  mountain  gorges.    Turn  thy  face 

Again  with  manly  portance ;  for  I'll  grace 

Thine  embassy  with  two  of  our  sweet  maids, 

Who  oft  shall  cheer  thee  through  the  mountain  glades, 

Whom  thou  shalt  lead  before  Heabani's  den 

With  their  bright  charms  exposed  within  the  glen. 

Take  Sam-kha-tu  and  sweet  Khar-imatu : 

They  will  entice  the  seer  when  he  shall  view 

Their  charms  displayed  before  his  wondering  eyes. 

With  Sam-kha,  Joy,  the  seer  you  will  surprise; 

Khar-im-tu  will  thy  plans  successful  end. 

To  her  seductive  glance  his  pride  will  bend. 

Sweet  Sam-kha's  charms  are  known,  she  is  our  Joy, 

As  Ishtar's  aid  her  charms  ne'er  cloy ; 

Kharun-tu  with  her  perfect  face  and  form, 

The  hearts  of  all  our  court  doth  take  by  storm : 

When  joys  by  our  sweet  Sam-kha  are  distilled, 

Kharun-tu's  love  o'ercomes  us  till  we  yield. 

Thus,  armed  with  Love's  Seduction  and  her  Joy, 

The  greatest  powers  of  earth  thou  dost  employ ; 

No  flesh  can  face  them  but  a  heart  of  stone^ 

And  all  the  world  doth  lie  before  them  prone." 

Three  days  Prince  Zaidu  sat  with  Kharun-tu 

Before  the  cave  within  Heabani's  view ; 

Beside  the  pool  they  w'aited  for  the  seer : 

From  Erech  three  days'  journey  brought  them  here. 

But  where  hath  Joy,  sweet  Sam-kha,  roving  gone? 

When  they  arrived  at  setting  of  the  sun 

She  disappeared  within  with  waving  arms ; 

With  bright  locks  flowing  she  displayed  her  charms. 

As  some  sweet  cir-ru  did  young  Sam-kha  seem, 

A  thing  of  beauty  of  some  mystic  dream. 

2  "  Zi-Gab-ri,"  spirits  of  the   mountains. 


48  ISHTAR    AND    IZDUBAR 

COLUMN    IV 

The  Two  Maidens  Entice  the  Seer 

Thus  in  Heabani's  cave  the  maiden  went, 
And  o'er  the  sleeping  seer  her  form  she  bent ; 
O'er  him  who  with  gazelles  oft  eats  his  food ; 
O'er  him  who  drinks  with  hhu-ri  ^  in  the  wood  ; 
O'er  him  who  loves  the  zir-ri, — of  them  dreams, 
And  sports  with  them  within  the  mountain  streams. 
And  when  the  gay  enticer  saw  the  seer 
Unconscious  sleeping  with  sweet  Joy  so  near. 
She  clasped  him  to  her  breast  and  kissed  his  brow. 
The  seer  awakes,  with  wonder  eyes  her  now : 
"  Thy  glory  thou  hast  brought  to  me !  "  he  saith, 
"  Sweet  Zir-ru  comes  to  me  with  fragrant  breath !  " 
And  with  delight  he  eyes  her  beauteous  form, 
His  breast  warm  moved  by  the  enticer's  charm. 
He  springs  upon  his  feet  and  her  pursues : 
She  laughing  flees ;  to  sport  with  him  doth  choose. 

And  now  he  eyes  his  hairy  body,  arms 

Compared  to  Sam-kha's  snowy  god-like  charms. 

She  give  to  him  her  freshness,  blooming  youth? 

She  laughing  comes  again  to  him, — Forsooth ! 

Her  glorious  arms  she  opens,  flees  away, 

While  he  doth  follow  the  enticer  gay. 

He  seizes,  kisses,  takes  away  her  breath, 

And  she  falls  to  the  ground — perhaps  in  death 

He  thinks,  and  o'er  her  leans  where  she  now  lay ; 

At  last  she  breathes,  and  springs,  and  flees  away. 

But  he  the  sport  enjoys,  and  her  pursues; 

But  glancing  back  his  arms  she  doth  refuse. 

And  thus  three  days  and  four  of  nights  she  played ; 

For  of  Heabani's  love  she  was  afraid. 

Her  joyous  company  doth  him  inspire 

For  Sam-kha,  joy,  and  love,  and  wild  desire. 

He  was  not  satisfied  unless  her  form 

Remained  before  him  with  her  endless  charm. 

^  "  Bhu-ri,"  wild-beasts,  pets  of  the  hermit  seer. 


THE   TWO    MAIDENS    ENTICE   THE   SEER  49 

But  when  his  bint-ri  of  the  field  the  sight 
Beheld,  the  wild  gazelles  fled  in  affright. 
And  now  without  the  cave  they  came  in  view 
Of  Zaidu  waiting  with  sweet  Kharim-tu, 

And  when  Ileahani  saw  the  rounded  form 

Of  bright  Kharim-tu,  her  voluptuous  charm 

Drew  him  to  her,  and  at  her  feet  he  sate 

With  wistful  face,  resigned  to  any  fate. 

Kharim-tu,  smiling  sweetly,  bent  her  head, 

Enticing  him  the  tempter  coyly  said, 

"  Heabani,  like  a  famous  god  thou  art, 

Why  with  these  creeping  things  doth  sleep  thy  heart  ? 

Come  thou  with  me  to  Erech  Su-bu-ri^ 

To  Anu's  temple  Elli-tar-du-si^ 

And  Ishtar's  city  where  great  Izdubar 

Doth  reign,  the  glorious  giant  king  of  war ; 

Whose  mighty  strength  above  his  chiefs  doth  tower. 

Come  see  our  giant  king  of  matchless  power." 

Her  flashing  eyes  half  languid  pierce  the  seer, 

Until  his  first  resolves  all  disappear. 

And  rising  to  his  feet  his  eyes  he  turned 

Toward  sweet  Joy,^  whose  love  for  him  yet  burned ; 

And  eyeing  both  with  beaming  face  he  saith, 

"  With  Sam-kha's  love  the  seer  hath  pledged  his  faith ; 

And  I  will  go  to  Elli-tar-du-si, 

Great  Anu's  seat  and  Ishtar's  where  with  thee, 

I  will  behold  the  giant  Izdubar, 

Whose  fame  is  known  to  me  as  king  of  war ; 

And  I  will  meet  him  there,  and  test  the  power 

Of  him  whose  fame  above  all  men  doth  tower. 

A  mid-dan-nu  ^  to  Erech  I  will  take, 

To  see  if  he  its  mighty  strength  can  break. 

In  these  wild  caves  its  strength  has  mighty  grown ; 

If  he  the  beast  destroys,  I  will  make  known 

His  dream  to  him — e'en  all  the  seer  doth  know ; 

And  now  with  thee  to  Erech  I  will  go. 

2 "  Su-bu-ri,"  the  lofty.  imal,     supposed    to    be    a    tiger;      the 

s  Joy,   "  Sani-kha-tu  "  or  "  Samkha."  Khorsabad     sculpture,      however,     por- 

* "  Mid-dan-nu,"    a    carnivorous    an-        trays  it  as  a  lion. 


50  ISHTAR    AND    IZDUBAR 

COLUMN  V 

Festival  in  Honor  of  Heabani,  Who  Arrives  at  Erech- 
Interpretation  of  the  Dream 

The  sounds  of  wild  rejoicing  now  arise ; 
"  Heabani  comes !  "  resound  the  joyful  cries, 
And  through  the  gates  of  Erech  Suburi 
Now  file  the  chieftains,  Su-khu-li  rubi.^ 
A  festival  in  honor  of  their  guest 
The  Sar  proclaims,  and  Erech  gaily  drest. 
Her  welcome  warm  extends  to  the  famed  seer. 
The  maidens,  Erech's  daughters,  now  appear, 
With  richest  kirtles  gaily  decked  with  flowers, 
And  on  his  head  they  rain  their  rosy  showers. 
Rejoicing  sing,  while  harps  and  cymbals  play. 
And  laud  him  to  the  skies  in  their  sweet  way ; 
And  mingling  with  their  joy,  their  monarch  rode 
Before  the  seer,  who  stately  after  strode 
Beside  his  beast,  and  next  the  men  of  fame. 
The  maids  thus  chant  high  honors  to  his  name: 

"  A  prince  we  make  thee,  mighty  seer ! 
Be  filled  with  joy  and  royal  cheer! 
All  hail  to  Erech's  seer ! 

Whom  day  and  night  our  Sar  hath  sought, 
O  banish  fear!  for  Hea  taught 

The  seer,  his  glory  wrought. 

He  comes !  whom  Samas  loves  as  gold. 
To  Erech  grace,  our  city  old ; 

All  wisdom  he  doth  hold. 

Great  Hea  doth  to  him  unfold 
All  that  remains  to  man  untold ; 

Give  him  the  chain  of  gold  I 

He  Cometh  from  the  Za-Gab-ri 
To  our  dear  Erech  Su-bu-ri. 
Heabani  glorify ! 

*  '■  Su-khu-li  ru-bi,"  attendants  of  the   King. 


FESTIVAL  5, 

Thy  dream  he  will  reveal,  O  Sar ! 
Its  meaning  show  lo  Izdubar, 

Victorious  kinj;-  of  war." 

Within  the  council  halls  now  lead  the  seers 
With  trepidation  and  with  many  fears, 
To  hear  the  seer  explain  their  monarch's  dream. 
Beside  the  royal  throne  he  sits  supreme 
Among  the  seers,  the  Sar,  his  scribe  commands 
To  read  his  dream  recorded  as  it  stands 
In  Erech's  Gi ;"  who  reads  it  to  the  seer, 
Who  answers  thus : 

"  In  this  there  doth  appear 
A  god,  whose  ardent  love  will  lead  to  deeds 
Of  hate  against  thee,  Sar ;  thy  present  needs 
Are  great,  O  king !  as  fire  this  love  will  burn 
Until  the  wicked  seven  ^  on  thee  turn  ; 
And  blood,  alone,  will  not  their  fury  sate: 
The  gods  will  hurl  upon  thee  some  dread  fate." 
In  silence,  Izdubar  the  warning  heard ; 
His  blood  with  terror  froze,  and  then  was  stirred 
By  passions  wild,  when  he  recalled  the  scene 
Of  Ishtar's  love  for  him  by  man  unseen  ; 
When  she  so  wildly  then  proclaimed  her  love ; 
And  now  wath  hate  his  inmost  soul  doth  move, 
And  her  bright  form  to  a  black  dal-khu'*  turned 
And  furious  passions  on  his  features  burned. 
And  then  of  the  first  dream  he  thought,  and  light 
Across  his  vision  broke : 

"  'Tis  true!  aright 
Thy  seer  hath  read !  for  Ishtar  came  to  me 
In  the  first  dream,  her  face  e'en  yet  I  see ! 
Aye,  more !  her  lips  to  mine  again  then  fell ! 
Her  arms  I  felt  around  me, — breath  too  well 
I  know !  of  fragrance,  while  perfume  arose 
Around  my  dream  and  fled  not  at  the  close ; 
As  frankincense  and  myrrh  it  lingered,  when 
I  woke.    Ah  yes  !  the  queen  will  come  again  !  " 

2 "  Gi,"    literally    a    written    tablet,    a  '  The    seven    wicked    spirits    of    the 

record.  earth,  air,  and  ocean. 

*  "  Dal-khu,"  an  evil  spirit,  a  demon. 


52  ISHTAR    AND    IZDUBAR 

Then  to  his  counsellor  who  wondering  stood, 
Nor  heard  his  murmuring,  but  saw  subdued 
His  features  were,  at  first,  and  then,  they  grand 
Became  with  settled  hate ;  he  raised  his  hand ; 
"  'Tis  true !  "  he  said,  "  Reward  on  him  bestow ! 
Then  to  the  waiting  feast  we  all  shall  go." 


COLUMN  VI 

IzDUBAR  Slays  the  Midannu  in  the  Festive  Hall,  and 
Heabani  Declares  Him  to  Be  a  God 

The  guests  are  seated  round  the  festal  board ; 
Heabani  takes  his  seat  beside  his  lord. 
The  choicest  viands  of  the  wealthy  plain 
Before  them  placed  and  fishes  of  the  main. 
With  wines  and  cordials,  juices  rich  and  rare 
The  chieftains  all  enjoy — the  royal  fare. 
This  day,  with  Izdubar  they  laugh  and  joke 
'Mid  courtesies  and  mirth,  and  oft  provoke 
The  ringing  merry  laughter  through  the  halls. 
When  all  are  satisfied  within  the  walls. 
Their  fill  have  eaten  of  the  royal  fare, 
With  wine  they  banish  from  them  every  care. 

The  Su-khu-li^  with  tinkling  bells  proclaim, 

"  Our  Sar  would  speak !     Our  king  of  mighty  fame." 

Who  says :    "  My  chieftains,  lords,  our  seer  requests 

A  test  of  strength  before  assembled  guests ; 

Unarmed  requires  your  Sar-dan-nu  to  slay 

The  Mid-an-nu-  which  he  hath  brought  to-day. 

So  stand  aside,  my  friends,  behold  the  test ! 

Your  Sar  will  satisfy  his  seer  and  guest." 

The  monster  now  is  brought  before  the  king, 

Heabani  him  unchains  to  let  him  spring 

Upon  the  giant  king.     His  chieftains  stand 

In  terror  looking  at  their  monarch  grand. 

Who  smiling  stands,  his  eyes  on  the  beast  fixed ; 

While  they  in  wildest  terror  are  transfixed. 

1  "  Sti-kliu-li,"  the  attendants.  supposed  to   be  a  lion,  the  pet   of  the 

^ "  Mid-an-nu,"     carnivorous     animal,        seer. 


SALE   OF   THE   MAIDENS   OF   BABYLON  53 

Heabani  claps  his  hands  towards  llic  king, 

And  the  wild  beast  upon  his  form  doth  spring. 

The  giant  grasps  its  throat  in  high  mid-air, 

^And  holds  it  'neath  his  arm  without  a  fear. 

With  sullen  choking  roars  it  struggling  dies, 

While  shouts  of  joy  from  all  the  guests  arise. 

The  mighty  deed  of  strength  the  seer  appals, 

And  at  the  feet  of  Izdubar  he  falls : 

"  Immortal  king !  illustrious  of  men ! 

Thy  glorious  strength  reveals  the  gods  again 

On  earth.     To  thee  I  bow  in  reverent  fear, 

A  god  returned  thou  art !    O  Erech,  hear ! 

Of  kingdoms  thou  art  blessed  with  grandest  fame, 

That  thou  among  thy  kings  a  god  can  name." 

Again  they  gathered  round  the  festal  board. 

And  joy  and  revelry  they  soon  restored. 

The  revels  high  are  raised  o'er  sparkling  wine ; 

Through  all  the  night  they  praise  their  king  divine. 


TABLET  IV  1— COLUMN  I 

The  Annual  Sale  of  the  Maidens  of  Babylon 

Hail  holy  union !  wedded  love  on  earth ! 
The  highest  bliss  which  crowns  us  from  our  birth, 
Our  joy !  the  mainspring  of  our  life  and  aims, 
Our  great  incentive  when  sweet  love  inflames 
Our  hearts  to  glorious  deeds  and  ever  wreathes 
Around  our  brows,  the  happy  smile  that  breathes 
Sweet  fragrance  from  the  home  of  holy  love. 
And  arms  us  with  a  courage  from  above. 

O  Woman !  Woman !  weave  thy  love  around 
Thy  chosen  lover,  who  in  thee  hath  found 
A  loveliness  and  purity  so  sweet, 
That  he  doth  watch  for  coming  of  the  feet 

8  This  feat  of  Izdubar  is  portrayed  on        Smith's   "  Chaldean   Account   of   Gene- 
the  bas-relief   in   the    Louvre    Museum,        sis,"  opposite  p.  175. 
Paris,    from    the    Khorsabad    sculpture,  ^  We    have    included    in    Tablet    IV 

and  is  also  copied  in  Sayce's  edition  of        Tablets   V   and  VI    of   the  original,   as 

classified  by  Mr.  Sayce. 


54  ISHTAR    AND    IZDUBAR 

That  brings  him  hai)piness  and  thrill  his  heart — 
For  one,  of  all  thy  kind  who  can  impart 
To  him  the  holiest  bliss,  the  sweetest  joy, 
That  e'er  can  crown  his  life  so  tenderly ; 
He  worships  thee  within  a  holy  fane, 
Let  not  his  hope  and  joy  be  all  in  vain ! 

O  thou,  sweet  Queen !  we  crown  thee  in  our  homes. 

And  give  to  thee  our  love  that  holy  comes 

From  Heaven  to  inspire  and  bless  our  lives. 

For  this  mankind  all  hope  to  take  pure  wives 

To  sacredest  of  all  our  temples,  shrines, 

And  keep  thee  pure  within  sv^-eet  love's  confines 

That  we  may  worship  thee,  and  daily  bring 

Devotions  to  our  altar, — to  thee  sing 

Our  orisons  of  praise,  and  sacred  keep 

Our  homes  till  we  shall  softly  drop  asleep 

Within  the  arms  we  love  so  tenderly. 

And  carry  with  us  a  sweet  memory 

Of  purity  and  bliss  that  blessed  our  lives. 

And  children  gave  from  sweetest  of  pure  wives. 

Thou  art  our  all !     O  holy  woman,  pure 
Forever  may  thy  charms  on  earth  endure ! 
Oh,  trample  not  upon  thy  husband's  love ! 
For  true  devotion  he  doth  daily  prove. 
Oh,  shackle  not  his  feet  in  life's  fierce  strife, 
His  weary  shoulders  burden, — blast  his  life! 
Or  palsy  those  dear  hands  that  work  for  thee. 
And  fill  his  eyes  with  tears  of  agony. 
Till  love  shall  turn  as  acid  to  his  teeth. 
And  thorns  shall  tear  his  side  with  hellish  wreath. 
And  daggers  pierce  his  heart,  and  ice  his  soul, 
And  thou  become  to  him  a  hated  ghoul ! 

^What  married  woman  is  untainted,  pure? 

She,  who  when  married  spreads  for  men  no  lure. 

Bestows  caresses  on  no  man  but  him 

Who  is  her  husband ;  she  who  doth  not  trim 

2  The  above  is  taken  from  an  As-  Past,"  vol.  xi.,  pp.  IS9.  i6o,  and  pre- 
Syrian  fragment  ("  \V.  A.  I.,"  ii.  35,  sents  the  Assyrian  view  of  purity  and 
No.   4)    translated   in  "  Records  of  the        the  customs  of  their  people. 


SALE  OF  THE  MAIDENS  OF  BABYLON       55 

Her  form  to  catch  the  vulgar  gaze,  nor  paints 

Herself,  or  in  her  husband's  absence  taunts 

Not  her  sweet  purity ;  exposes  not 

Her  form  undraped,  whose  veil  no  freeman  aught 

Has  raised;^  or  shows  her  face  to  others  than 

Her  slaves ;  and  loves  alone  her  husbandman ; 

She  who  has  never  moistened  her  pure  lips 

With  liquors  that  intoxicate;*  nor  sips 

With  others  joys  that  sacred  are  alone 

To  him,  her  strength ;  who  claims  her  as  his  own. 

O  Beauty,  Purity,  my  theme  inspire ! 

To  woman's  love  of  old,  my  muse  aspire ! 

When  her  sweet  charms  were  equally  bestowed, 

And  fairest  of  the  sex  with  hopes  imbued 

Of  capturing  men  of  wealth  and  lives  of  ease, 

When  loveliness  at  public  sale^  doth  please 

The  nobles  of  the  land  to  wealth  bestow 

Upon  ill-favored  sisters,  maids  of  woe. 

Who  claimed  no  beauty,  nor  had  lovely  charms  ; 

When  crones  and  hags,  and  maids  with  uncouth  forms. 

Secured  a  husbandman  despite  of  fate, 

And  love  redeemed  them  from  the  arms  of  hate. 

The  proclamation  Izdubar  had  made 

To  bring  to  the  great  plaza  every  maid, 

For  Beltis'  feast  and  Hergal's  now  arrives, 

When  maidens  are  selected  as  the  wives 

Of  noblemen  or  burghers  of  the  towns 

And  cities  of  the  kingdom  ;  when  wealth  crowns 

The  nobles  richest,  ever  as  of  old. 

With  beauty  they  have  purchased  with  their  gold. 

3  Literally,    "  whose    veil    no    freeman  w«Te   sold    to   the    highest    bidder,    and 

of  pure  race  has  raised."     Before  slaves  the  proceeds  were   deposited  before  the 

and  men   of   mean   rank,   women   of  the  herald.     The  ugly  maidens  in  turn  were 

East  are  not  obliged  to  veil  the  face.  then     put     up,     and    the    bidders    were 

*  Literally,  "  who  has  never  moistened  called     upon    to     take    them     as     wives 

her  teeth    with   an   intoxicating  liquor."  with  the  smallest  dowry  to  be  paid  from 

"  Rec    of  the   Past,"  p.    i6o,  1.  6.  the  proceeds  of  the  sales  of  the  beauti- 

6  The   public   sale    herein   described   is  ful     maids,     and     they     were     in     turn 

taken  from  the  statement  of  Herodotus  awarded    to    those    who    would    accept 

(see    Herodotus,    vol.    i.,    p.    196.      Com-  them     with     the     smallest     amount     as 

pare  "  Nic.   Dam.   Fr.,"  131,  and  ^Elian.  dowry.     The  numerous  contracts  for  the 

"  Var.    Hist.,"    iv.    i),   who   says   all   the  sales    of    women    now     in     the     British 

marriageable  virgins  in  all  the  towns  of  Museum    may    possibly    be    records    ot 

the    empire    or    kingdom    were    sold    at  these   transactions, 
public  auction.     The  beautiful  maidens 


56  ISHTAR    AND    IZDUBAR 

The  festival,  the  Sabat-tu°  hath  come! 

The  Sabat-tu  of  Ehil !  hear  the  hum 

Of  voices  fining  Erech's  streets ! 

The  maids  are  coming,  how  each  gaily  prates! 

The  day  and  hour  has  come  for  them  to  stand 

And  meet  the  bidders  from  all  Sumir's  land ; 

The  day  that  ends  their  maidenhood,  and  brings 

Them  joy  or  not.     Oh,  how  the  poor  young  things 

With  throbbing  hearts  approach  yon  gathering  throng 

To  hear  their  fate  pronounced ;  but  is  it  wrong  ? 

The  custom  old,  Accadia  thinks  is  good. 

They  all  are  young  and  fresh  with  maidenhood ; 

The  ugly  ones  as  well,  shall  husbands  have, 

And  their  young  lives  from  shame  thus  they  will  save. 

No  aged  maids  shall  pass  from  yonder  throng 

With  bitterness, — their  heart's  unuttered  song 

For  some  dear  love  to  end  their  joyless  woe, 

And  longings  unallayed  that  e'er  may  flow. 

But  Love !  O  where  art  thou  ?  art  thou  a  thing 

That  gold  may  buy  ?     Doth  lucre  thy  bright  wing 

Unfold  to  hover  over  human  hearts? 

Oh,  no !    Thy  presence  to  our  soul  imparts 

A  sweeter  joy  than  selfishness  can  give. 

Thou  givest  love  that  thou  mayst  love  receive ; 

Nor  asking  aught  of  wealth,  of  rank,  or  fame. 

True  love  in  palace,  hovel,  is  the  same 

Sweet  joy,  the  holiest  of  sacred  things. 

For  this  we  worship  Ishtar,  for  she  brings 

Us  happiness,  when  we  ourselves  forget 

In  the  dear  arms  we  love ;  no  coronet 

Of  power,  or  countless  gold,  or  rank,  or  fame. 

Or  aught  that  life  can  give,  or  tongue  can  name, 

Can  reach  the  heart  that  loyally  doth  love, 

Nor  hopes  of  heaven,  nor  fears  of  hell  can  move. 

Mayhap,  this  Sabattu,  some  lover  may 
All  wealth  he  claims  abandon  on  this  day, 

•  "  Sab-at-tu,"  a  day  of  rest  for  the  ship  of  the  sun,  moon,  and  stars,  and 
heart  ("  W.  A.  I.,"  ii.  32),  the  Sabbath  their  gods,  which  were  known  by  dif- 
day,   which   was   dedicated   to   the   wor-        ferent  names. 


SALE   OF   THE   MAIDENS   OF   BABYLON  57 

For  the  dear  heart  that  seeming  pleads  to  him, 

While  her  fond  glistening  eyes  shall  on  him  gleam. 

A  look,  a  glance ;  when  mingling  souls  speak  love. 

Will  in  his  breast  undying  longings  move; 

And  let  us  hope  that  when  the  youths  have  lain'' 

Their  all  before  the  herald,  that  no  men 

Who  see  their  sacrifice  will  rob  their  hearts 

Of  all  that  gives  them  joy  or  bliss  imparts; 

Or  that  this  day  alone  will  maidens  see 

Who  have  not  loved,  and  they  will  happy  be 

With  him  who  purchases  her  as  his  wife ; 

Or  proud  young  beauties  will  enjoy  the  strife 

Of  bidders  to  secure  their  lovely  charms, 

And  love  may  bring  their  husbands  to  their  arms. 

The  day  is  sacred,  dedicated  old 
To  Love  and  Strength,  when  loving  arms  shall  fold 
A  vigorous  husband  to  a  maiden's  breast. 
Where  she  may  ever  stay  and  safely  rest. 
The  day  of  Ishtar,  Queen  of  Love !  the  day 
Of  Nergal,  the  strong  god,  to  whom  they  pray 
For  strength  to  bless  with  vigor  Accad's  sons. 
For  many  anxious  years  this  day  atones. 

^This  day  their  Sar  the  flesh  of  birds  eats  not. 

Nor  food  profaned  by  fire  this  day,  nor  aught 

Of  labor  may  perform  nor  ::ubat  ^  change, 

Nor  snowy  ku-har-ra  '^^  anew  arrange. 

A  sacrifice  he  offers  not,  nor  rides 

Upon  his  chariot  this  day,  nor  guides 

His  realm's  affairs,  and  his  Tur-tan-nu  rests. 

Of  soldiers,  and  of  orders,  he  divests 

His  mind ;  and  even  though  disease  may  fall 

Upon  him,  remedies  he  may  not  call. 

The  temple  he  shall  enter  in  the  night, 

And  pray  that  Ishtar's  favor  may  delight 

His  heart ;  and  lift  his  voice  in  holy  prayer, 

■^  "  Lain,"  to  lay,  v.a.   (pretr.   "  laid,"  Calendar  ("  C.  I.  W.  A.,"  vol.  iv.,  pis. 

part,    passive    "  lain,"    from    "  liggan,"  32,    33) :    a'so    translated    in     "  Records 

Sax.),    "  to   place   along   the   ground." —  of  the   Past,"  vol.   vii.,   pp.   163,    163. 

Fenning's     Royal    Eng.     Die,     London,  "  "  Zubat,"    robes. 

MDCLXXV.  i»  "  Ku-bar-ra,"  linen  robes. 

*  From       the      Babylonian       Festival 


i  ISHTAR    AND    IZDUBAR 

In  Nergal's  temple  rest  from  every  care, 
Where  he  before  the  holy  altar  bends 
With  lifted  hands,  his  soul's  petition  sends. 

Around  the  square  the  palms  and  cedars  shine. 
And  bowers  of  roses  cluster  round  divine. 
Beneath  an  arch  of  myrtles,  climbing  vines. 
And  canopy, — with  wreathing  tiowers  it  shines. 
There  stands  a  wondrous  garland-wreathed  throne, 
Where  maids  are  gathered ; — each  unmarried  one. 
The  timid  maids  and  bold  of  Babylon 
Are  each  in  turn  led  to  the  rosy  throne ; 
The  crowd  of  bidders  round  the  herald  stand. 
The  richest  and  the  poorest  of  the  land. 

The  queen  of  Accad's  maids  doth  now  appear. 

We  see  the  bv:rnished  chariot  coming  near, 

Ten  beauteous  bays  with  proud  steps,  nodding  plumes 

Come  first ;  behind,  a  train  of  nobles  comes ; 

And  now  we  see  the  close-drawn  canopy 

Thrown  back  by  slaves,  who  step  aside,  that  she 

The  queen  of  beauty  crowned  with  lilies,  rose. 

May  here  alight.     And  see!  she  queenly  goes 

With  dainty  steps  between  the  noblemen, 

Who  stand  on  either  side  the  queen 

Of  beauty  of  the  plains,  who  first  this  day 

Shall  reign  upon  the  throne,  and  lead  the  way 

For  all  the  maids  who  shall  be  bought  for  gold, 

And  thus  the  first  upon  the  throne  is  sold. 

She  takes  her  seat  beneath  the  canopy, 

Upon  the  throne  high  raised,  that  all  may  see ; 

As  she  her  veil  of  fine  spun  gold  flings  back 

From  her  sweet  face  and  o'er  her  ringlets  black, 

Her  large  dark  eyes,  soft  as  a  wild  gazelle's. 

Upon  the  richest  nobles  dart  appeals. 

Her  bosom  throbs  'neath  gems  and  snowy  lace, 

And  robes  of  broidered  satin,  velvets,  grace 

Her  beauty  with  their  pearly  folds  that  fall 

Around  her  form, 

Ilark  !  hear  the  herald's  call ! 


SALE   OF   THE   MAIDENS   OF   BABYLON  59 

"  Behold  this  pearl !  my  lords  and  noblemen, 
And  who  will  bid  for  her  as  wife,  my  men? 
"  Ana-bilti  khurassi  ash  at  ka!"^ 
"  Akhadu  khurassi  ana  sa-sa!  "- 
"  U  sinu  bilti  khurassi !  "  ^  two  cried. 
"  Sal-sutu  bilti!  ""-  nobles  three  replied; 
And  four,  and  five,  and  six,  till  one  bid  ten, 
A  vast  amount  of  gold  for  noblemen : 

But  see!  the  bidders  in  excitement  stand 
Around  a  youth  who  cries  with  lifted  hand 
And  features  pale  and  stern,  who  now  began 
To  bid  against  a  wealthy  nobleman, 
Whose  countless  herds  graze  far  upon  the  plain, 
His  laden  ships  that  ride  upon  the  main 
He  counts  by  scores.     He  turns  his  evil  eyes 
And  wolfish  face  upon  the  youth  and  cries, 
"  Khamisserit!  "^     The  lover  answering  says: 
"  Esra'a !  "  *  "  U  selasa'a !  "  °  then  brays 
The  gray-haired  lover.     "  U  irbaha!  "°  cries 
The  youth,  and  still  the  nobleman  defies ; 
Who  answers  cooly,  "  Khausa'a ; "'  '  and  eyes 
The  anxious  youth,  who  wildly  "  Aliha !  "  *"  cries. 
"Mine!  mine!  she  is!  though  you  alapu'-'  bid!" 
"  A  fool  thou  art !  "  the  noble,  leaving,  said. 
"  One  hundred  talents  for  a  maid !  "  he  sneered. 
And  in  the  crowd  he  growling  disappeared. 
The  measures  filled  with  shining  gold  are  brought, 
And  thus  the  loveliest  of  all  is  bought. 

The  next  in  beauty  on  the  throne  is  sold, 

And  thus  the  beautiful  are  sold  for  gold. 

The  richest  thus  select  the  beautiful, 

The  poor  must  take  alone  the  dutiful 

And  homely  with  a  dower  which  beauty  bought, 

And  ugliness  with  gold  becomes  his  lot. 

The  ugliest,  unsightly,  and  deformed, 

1  "  And   two   golden  talents!"  ""And  forty!" 

2"  Three   talents!  "  !"E'f*>'l"    j     j.„ 
3"  Fifteen!  "  t^'ns  hundred! 

i  "  Twenty!  "  '' *'  ^"^  thousand!  " 
s"  And  thirty!  " 


6o  ISHTAR   AND    IZDUBAR 

Is  now  brought  forth ;  with  many  wriggles  squirmed 
She  to  the  throne,  where  beauty  late  had  sat : 
Her  ugliness  distorted  thus;  whereat 
The  herald  cries : 

"  Who  will  this  woman  take 
With  smallest  dowry?     She  can  cook  and  bake, 
And  many  household  duties  well  perform, 
Although  she  does  not  claim  a  beauty's  charm. 
Who  wants  a  wife?  " 

The  ugly  crone  with  blinks 
Doth  hideous  look,  till  every  bidder  shrinks. 
A  sorry  spectacle,  mis-shapen,  gross. 
She  is,  and  bidders  now  are  at  a  loss 
How  much  to  ask  to  take  the  hag  to  wife. 
At  last  one  cries : 

"  Five  hilti,'^^  for  relief 
Of  herald  I  will  take,  to  start  the  bid !  " 
"  And  four  of  hilti,  I'll  take,  with  the  maid !  " 
"Three  and  a  half!"  one  cries  with  shaking  head, 
"  And  she  is  yours,  my  man !  "  the  herald  said. 
And  thus  she  bought  a  husband  and  a  home. 

And  so  the  scare-crows,  scraggy  ones,  now  come 

In  turn ;  the  lean,  ill-favored,  gawky,  bald, 

Long-nosed,  uncouth,  raw-boned,  and  those  with  scald 

And  freckled,  frowsy,  ricketty  and  squat. 

The  stumpy,  bandy-legged,  gaunt,  each  bought 

A  man ;  though  ugly  as  a  toad,  they  sold, 

For  every  man  with  her  received  his  gold. 

The  heaped-up  gold  which  beauteous  maids  had  brought 

Is  thus  proportioned  to  the  bidder's  lot ; 

The  grisly,  blear-eyed,  every  one  is  sold, 

And  husbands  purchased  for  a  pile  of  gold, 

And  happiness  diffused  throughout  the  land ; 

For  when  the  maid  refused  her  husband's  hand 

She  might  return  by  paying  back  the  gold. 

And  every  maid  who  thus  for  wife  was  sold 

Received  a  bond  from  him  who  purchased  her. 

To  wed  her  as  his  wife,  or  else  incur 

10  "  Fjye  bilti,"  about  £3,165  sterling,  or  $15,825. 


COUNCIL    IN    THE   PALACE  6i 

The  forfeit  of  his  bond,  and  thus  no  maids 
In  all  the  land  were  found  as  grumbling  jades. 
Whose  fate  it  was  to  have  no  husbandman, 
For  every  woman  had  a  husl^and  then. 

COLUMN    II 

Council  in  the  Palace 

The  seers  on  silver  couches  round  the  throne; 
The  hangings  of  the  carved  lintel  thrown 
Aside  ;  the  heralds  cried :  ''  The  Sar !  The  Sar ! 
The  council  opens  our  King  Izdubar !  " 
The  Sar  walked  o'er  the  velvets  to  his  throne 
Of  gold  inlaid  with  gems.    A  vassal  prone 
Before  the  Sar  now  placed  the  stool  of  gold, 
Arranged  his  royal  robes  with  glittering  fold 
Of  laces,  fringes  rich  inwove  with  pearls, 
Embroidered  with  quaint  figures,  curious  twirls. 
Behind  the  throne  a  prince  of  royal  blood 
Arrayed  in  courtly  splendor,  waiting  stood. 
And  gently  waved  a  jewelled  fan  aloft 
Above  the  Sar's  tiara ;  carpets  soft 
From  Accad's  looms  the  varied  tilings  bright, 
In  tasteful  order,  part  conceal  from  sight. 

The  glittering  pillars  stand  with  gold  o'erlaid 

In  rows  throughout  the  room  to  the  arcade. 

Within  the  entrance  from  a  columned  hall. 

The  ivory-graven  panels  on  the  wall 

On  every  side  are  set  in  solid  gold. 

The  canopy  chased  golden  pillars  hold 

Above  the  throne,  and  emeralds  and  gems 

Flash  from  the  counsellor's  rich  diadems. 

In  silence  all  await  the  monarch's  sign : 

"  This  council  hath  been  called,  the  hour  is  thine 

To  counsel  with  thy  King  upon  a  plan 

Of  conquest  of  our  foes,  who  ride  this  plain, 

Unchecked  around;  these  Suti  should  be  driven 

From  Sumir's  plain.    Have  ye  our  wrongs  forgiven? 


62  ISHTAR  AND   IZDUBAR 

Khumbaba  hath  enjoyed  great  Accad's  spoils 
Too  long;  with  him  we  end  these  long  turmoils. 
What  sayest  thou,  Heabani  ? — all  my  seers  ? 
Hath  Accad  not  her  chariots  and  spears  ?  " 

Then  one  among  the  wisest  seers  arose 
"  To  save  our  precious  tune  which  hourly  flows, 
He  should  our  seer,  Rab-sak-i  ^  first  invite 
To  lay  his  plans  before  the  Sar,  and  light 
May  break  across  our  vision.     I  confess 
Great  obstacles  I  see,  but  acquiesce 
In  any  plan  you  deem  may  bring  success. 
•   The  gods,  I  feel  our  cause  will  gladly  bless." 
Another  spoke,  and  all  agree  at  last 
To  hear  the  seer  whose  wisdom  all  surpassed. 

Heabani  modestly  arose  and  said, 

And  gracefully  to  all  inclined  his  head : 

"  O  Sar !   thy  seer  will  gladly  counsel  give 

To  thee,  and  all  our  seers ;  my  thanks  receive 

For  thy  great  confidence  in  my  poor  skill 

To  crush  our  foes  who  every  country  fill. 

I  with  the  Sar  agree  that  we  should  strike 

A  blow  against  the  rival  king,  who  like 

Our  Sar,  is  a  great  giant  king,  and  lives 

Within  a  mountain  castle,  whence  he  grieves 

All  nations  by  his  tyranny,  and  reigns 

With  haughty  power  from  Kharsak  to  these  plains. 

I'll  lead  the  way,  my  Sar,  to  his  wild  home ; 

'Tis  twenty  kas-pu  ^  hence,  if  you  will  come. 

A  wall  surrounds  his  castle  in  a  wood. 

With  brazen  gates  strong  fastened.     I  have  stood 

Beneath  the  lofty  pines  which  dwindle  these 

To  shrubs  that  grow  in  parks  as  ornate  trees. 

The  mighty  walls  will  reach  six  gars  ^  in  height, 

And  two  in  breadth,  like  Nipur's  *  to  the  sight. 

\"  Rab-sak-i,"  chief  of  the  high  ones,  a    twenty-foot     measure.       Khumbaba's 

chief     of     the     seers     and     counsellors;  walls  were  thus   120  feet  high  and  forty 

prime  minister.  feet  thick— much  like  the  walls  of  Baby 

-"Twenty   kaspu."    140    miles;     each  Ion. 
kaspu   was   seven   miles,   or  two   hours'  *  "  Nipur  "   was  one   of  the  cities   of 

journey.  ^^  Izdubar's    kingdom,    from     whence     he 

8 '*  Six  gars,"   120  feet;    each  gar  was  came  to  the  rescue  of  Erech. 


COUNCIL    IN    THE   PALACE  63 

And  when  you  ^o,  take  with  you  many  mules; 

With  men  to  bring  the  spoils,  and  needed  tools 

To  break  the  gates,  his  castle  overthrow : 

To  lose  no  time,  to-morrow  we  should  go. 

To  Erech,  pines  and  cedars  we  can  bring 

With  all  the  wealth  of  Elam's  giant  king, 

And  Erech  fill  with  glorious  parks  and  halls, 

Remove  these  uian-u-hani,''  ruined  walls. 

Take  to  your  hearts,  ye  seers,  poor  Erech's  wrongs ! 

Her  fall,  the  bards  of  Elam  sing  in  songs. 

I  love  dear  Erech,  may  her  towers  shine ! 

He  seized  his  harp,  thus  sung  the  seer  divine: 

"  O  Erech  !  thy  bright  plains  I  love  ; 
Although  from  thee  thy  seer  did  rove. 

My  heart  remained  with  thee ! 
The  foe  destroyed  thy  beauteous  towers, 
Sa-mu  forgot  to  rain  her  showers, 

And  could  I  happy  be? 

Mine  eyes  beheld  thy  fallen  gates, 
Thy  blood  warm  flowing  in  thy  streets, 

My  heart  was  broken  then. 
I  raised  mine  eyes  and  saw  thy  Sar 
In  glory  on  his  steed  of  war. 

And  joy  returned  again ! 

I  saw  the  foe  in  wild  dismay 
Before  him  flee  that  glorious  day. 

With  joy  I  heard  the  cry 
Of  victory  resound  afar, 
Saw  Elam  crushed  'neath  Accad's  car: 

I  shouted,  Victory ! 

Away !  till  birds  of  prey  shall  rend 
His  flesh  and  haughty  Elam  bend 
Before  our  mighty  Sar ! 

5  "  Man-n-ban-i,"   a    tree   or   shrub   of  fragment     translated     by      Mr.      Sayce 

unpleasant  odor  mentioned  by  Heabani.  should  be  placed  in  another  po.sition  in 

See     Sayce's     revised     edition     Smith's  the  epic. 
"  Chald.  Ace.  of   Genesis,"  p.  254.     The 


64  ISHTAR  AND  IZDUBAR 

Beneath  his  forest  of  pine-trees 

The  battle-cry  then  loudly  raise, 

We  follow  Izdubar! 

And  may  the  birds  of  prey  surround 
Khumbaba  stretched  upon  the  ground, 

Destroy  his  body  there ! 

And  Izdubar  alone  be  king, 
And  all  his  people  joyful  sing, 

With  glory  crown  him  here ! 

All  hail !  All  hail !  our  giant  King, 
The  amaranti  ^  for  him  bring, 

To  crown  him,  crown  him  here, 
As  King  of  Accad  and  Sutu, 
And  all  the  land  of  Subar-tu ! 

So  sayeth  Hea's  seer !  " 

The  counsellors  and  chieftains  wildly  cry 
Around  the  throne,  "  All  hail  iccu  sar-ri 
Of  Su-bar-tu !  "  and  shouting  leave  the  halls 
To  summon  Accad's  soldiers  from  the  walls 
To  hear  the  war  proclaimed  against  their  foes. 
And  Accad's  war-cry  from  them  loud  arose. 
King  Izdubar  Heabani  warmly  prest 
Within  his  arms  upon  his  throbbing  breast, 
And  said,  "  Let  us  to  the  war  temple  go. 
That  all  the  gods  their  favor  may  bestow.'' 
The  seer  replied,  "  'Tis  well !   then  let  us  wend 
Our  way,  and  at  the  altar  we  will  bend, — 
To  Ishtar's  temple,  where  our  goddess  queen 
Doth  reign,  seek  her  propitious  favor,  then 
In  Samas'  holy  temple  pray  for  aid 
To  crush  our  foe ; — with  glory  on  each  blade, 
Our  hands  will  carry  victory  in  war." 
The  chiefs,  without  the  temple,  join  their  Sar. 

*  "  Amaranti,"  amaranth.      "  Immortal  amaranth." — "  Par.   Lost" 


THE  KING  WORSHIPS  AT  THE  SHRINE  OF  ISHTAR       65 

COLUiMN    111 

The  King  Worsiih's  at  the  Shrine  of  Ishtar 

*  The  richest  and  the  poorest  here  must  stay, 
Each  proud  or  humble  maid  must  take  her  way 
To  Ishtar's  temple  grand,  a  lofty  shrine, 
With  youth  and  beauty  seek  her  aid  divine. 
Some  drive  in  covered  chariots  of  gold, 
With  courtly  trains  come  to  the  temple  old. 
With  ribbons  on  their  brows  all  take  their  seats, 
The  richer  maid  of  nobles,  princes,  waits 
Within  grand  chambers  for  the  nobler  maids ; 
The  rest  all  sit  within  the  shrine's  arcades. 
Ihus  fill  the  temple  with  sweet  beauties,  crones; 
The  latest  maids  are  the  most  timid  ones. 

In  rows  the  maidens  sat  along  the  halls 
And  vestibules,  on  couches,  where  the  walls 
Were  carved  with  mystic  signs  of  Ishtar's  feast ; 
Till  at  the  inner  shrine  the  carvings  ceased. 
Amid  the  crowd  long  silken  cords  were  strung 
To  mark  the  paths,  and  to  the  pillows  clung. 
The  King  through  the  great  crowd  now  pressed  his  way 
Toward  the  inner  shrine,  where  he  may  pray. 
The  jewelled  maidens  on  the  cushioned  seats, 
Now  babbling  hailed  the  King,  and  each  entreats 
For  sacred  service,  silver  or  of  gold, 
And  to  him,  all,  their  sweetest  charms  unfold- 
Some  lovely  were,  in  tears  besought  and  cried. 
And  many  would  a  blooming  bride  provide ; 
While  others  were  deformed  and  homely,  old, 
As  spinsters  still  remained,  till  now  grown  bold. 
They  raised  their  bony  arms  aloft  and  bawled. 
Some  hideous  were  with  harshest  voices  squalled, 

^  The  account  given  by  Herodotus  of  ^''"sijeI  in  the  time  of  Herodotus.     (See 

the  worship  of  Beltis  or  Ishtar,  if  true  Payee's     edition     Smith's     "  C.     A.     of 

(see   Herodotus,  i.    199),  was  one  of  the  (jen.,"    p.    50.)      The    presence    of    the 

darkest  features  of  Babylonian  religion.  women     may     have     been     intended     at 

It    is    nrobable   that    the    first    intention  first   to   present   an   innocent   attraction, 

was   only   to   represent   love   as   heaven-  See  /ilso    Rawlinson's    "  Ancient    Mon- 

born,    and    that    it    afterward    becamt  archies,"  vol.  iii.  p.  21. 


66  ISHTAR  AND  IZDUBAR 

And  hags  like  dal-khi  from  the  Under-World, 
Their  curses  deep,  growled  forth  from  where  they  curled. 
But  these  were  few  and  silent  soon  became, 
And  hid  their  ugliness  away  in  shame. 
■  For  years  some  maids  had  waited  day  and  night, 
But  beauty  hides  the  ugly  ones  from  sight. 

The  King  astounded,  eyed  them  seated  round ; 

Beneath  their  gaze  his  eyes  fell  to  the  ground. 

"  And  hath  great  Accad  lost  so  many  sons, 

And  left  so  many  maids  unmarried  ones  ?  " 

He  eyed  the  image  where  the  goddess  stood 

Upon  a  pedestal  of  cedar  wood 

O'erlaid  wath  gold  and  pearls  and  iik-ni  stones, 

And  near  it  stands  the  altar  with  its  cones 

Of  gold  adorned  with  gems  and  solid  pearls, — 

And  from  the  golden  censer  incense  curls. 

Beside  the  altar  stands  a  table  grand 

Of  solid  metal  carved  with  skilful  hand ; 

Upon  it  stands  a  mass  of  golden  ware, 

With  wines  and  fruits  which  pious  hands  prepare. 

The  walls  are  glistening  with  gold  and  gems, 

The  priestesses  all  wear  rich  diadems. 

The  Sar  now  eyes  the  maidens,  while  they  gaze; 

Thus  they  expectant  wait,  while  he  surveys. 

And  see !   he  takes  from  them  a  charming  girl 

With  Ishtar's  eyes  and  perfect  form,  the  pearl 

Of  beauty  of  them  all ;  turns  to  the  shrine. 

When  in  her  lap  he  drops  a  golden  coin. 

And  says,  "  The  goddess  Ishtar,  prosper  thee !  "  ^ 

She  springs,  for  she  from  Ishtar's  halls  is  free, 

And  kneels  and  weeps  before  the  monarch's  feet, 

"  O  great  and  mighty  Sar  I  thee  entreat, 

My  will  is  thine,  but  all  my  sisters  free: 

Behold  my  sisters  here  imploring  thee !  " 

The  King  gazed  at  the  beauteous  pleading  face. 

Which  roused  within  his  breast  the  noble  race 

2  See  Herodotus,  vol.  i.  p.  199.  Ish-  above  description  from  Herodotus, 
tar  vi^as  called  Mylitta  or  IJeltis  in  the  whose  work  is  mostly  confirmed  by  the 
time  of  Herodotus.    We  have  taken  the        cuneiform  inscriptions. 


THE  KING  WORSHIPS  AT  THE  SHRINE  OF  ISHTAR       67 

Before  her  heavenly  charms  transfixed  he  stood. 
Before  her  heavenly  charms  transfixed  he  stood. 

"  'Tis  well !   my  daughter,  I  the  favor  grant !  " 

And  to  the  priestess  said,  "  Let  here  be  sent 

Great  coffers  filled  with  gold !   for  I  release 

These  maids.     Let  all  their  weary  waiting  cease, 

The  price  I'll  send  by  messengers  to  thee." 

And  all  rejoicing  sing  a  psalmody. 

A  ring  of  maidens  round  the  image  forms ; 

With  Hashing  eyes  they  sing,  with  waving  arms, 

A  wilderness  of  snowy  arms  and  feet. 

To  song  and  dance  the  holy  measure  beat ; 

A  mass  of  waving  ringlets,  sparkling  eyes. 

In  wildest  transport  round  each  maiden  flies, 

The  measure  keeps  to  sacred  psalmody, 

With  music  ravishing, — sweet  melody. 

The  priestess  leads  for  them  the  holy  hymn, 

Thus  sing  they,  measure  keep  with  body,  limb : 

=  "Let  length  of  days,  long  lasting  years, 

With  sword  of  power,  extend  his  holy  life ! 
With  years  extended  full  of  glory,  shine. 
Pre-eminent  above  all  kings  in  strife. 

Oh,  clothe  our  king,  our  lord,  with  strength  divine. 
Who  with  such  gifts  to  gods  appears ! 

"  Let  his  great  empire's  limits  be, 

Now  vast  and  wide,  enlarged,  and  may  he  reign 
(Till  it  shall  spread  before  his  eyes  complete) 
Supreme  above  all  kings !     May  he  attain 
To  silver  hairs,  old  age,  and  nations  greet 
Our  sovereign  in  his  royalty ! 

'*  When  gifts  are  ended  of  Life's  days, 

The  feasts  of  the  Land  of  the  Silver  Sky, 
With  bliss,  the  Blest  Abode  Refulgent  Courts, 

8  The    above    psalm    is   found   in    vol.  Biblical  Archaeology,"  p.    108,  and  also 

iii.  of  Ravvlinson's  "  British  Museum  In-  by    M.    Lenormant    in    his    "  Premieres 

scriptions,"    pi.    66,    and    was    translated  Civilisations,"    p.    177.      We    have    used 

by  H.    F.  Talbot,    F.R.S.,   in  vol.   i.    of  Mr.  Talbot's  transcription. 
the    "  Transactions    of    the    Society    ot 


68  -  ISHTAR   AND   IZDUBAR 

May  he  enjoy  through  all  eternity, 

Where  Light  of  Happy  Fields  with  joy  transports 
And  dwell  in  life  eternal,  holy  there 
In  presenee  of  the  gods  with  sacred  cheer, 
With  Assur's  gods  walk  blessed  ways !  " 

When  they  have  ended  all  their  joyful  song, 
They  gratefully  around  their  monarch  throng; 
And  kneeling  at  his  feet,  they  bathe  his  hands 
With  tears  of  joy,  and  kiss  the  'broidered  bands 
Of  his  bright  robes,  then  joyous  haste  away ; 
And  Erech's  shame  was  ended  on  that  day. 

And  now  the  Sar  as  his  libation  pours 
The  sparkling  sacred  wine  before  the  doors 
That  lead  to  Ishtar's  glorious  inner  shrine. 
He  bows  before  her  golden  form  divine, 
Thus  prays : 

*  "  In  thy  fair  shrine  I  bow  to  thee, 
O  Light  of  Heaven!    bright  thy  majesty 
As  glowing  flames  upon  the  world  doth  dawn. 
Bright  goddess  of  the  earth,  thy  fixed  abode ! 
Who  dawned  upon  the  earth  a  glorious  god ! 
With  thee  prosperity  hath  ever  gone. 
To  gild  the  towers  of  cities  of  mankind ! 
Thou  warrior's  god,  who  rideth  on  the  wind ! 
As  a  hyena  fierce  thou  sendest  war, 
And  as  a  lion  comes  thy  raging  car. 
Each  day  thou  rulest  from  thy  canopy 
That  spreads  above  in  glory, — shines  for  thee; 
O  come,  exalted  goddess  of  the  Sun !  " 

^  Against  the  tyrant  King  I  go  to  war, 

Attend  mine  arms,  O  Queen !   with  radiant  car 

Gf  battles !   ride  upon  the  giant  King 

With  thy  bright,  fiery  chargers !    valor  ]:)ring 

To  me  at  rising  of  the  glistening  car 

Of  Samas,  send  attendants  fierce  of  war ! 

*  See  terra-cotta  tablet  numbered  "  S.  ^  See     fragment     in     Sayce's     edition 

954"     in    the     British     Museum;     also        Smith's  "  Chald.  Ace.  of  Gen.,"  p.  220, 
translation  by   Rev.  A.   H.  Sayce,  M.A.,         col.  iii. 
in  the   "  Records  of  the   Past,"   vol.  v. 
p.    157- 


THE  KING  WORSHirS  AT  THE  SHRINE  OF  ISHTAR      69 

But  goddess  Mam-nutu  of  Fate  and  Death  ; 
Oh,  keep  away  from  me  her  blasting  breath ; 
Let  Samas  fix  the  hour  with  favor  thine, 
And  o'er  mine  unknown  path,  Oh  ride  (hvine! 
Thy  servant  strengthen  with  thy  godly  power. 
That  he  invincible  in  war  may  tower, 
Against  thy  chosen  city's  greatest  foe. 
Who  brought  on  Erech  all  her  deepest  woe." 
And  from  the  inner  shrine  with  curtains  hung. 
The  Oracle  of  Ishtar  sweetly  sung: 

"  O  King  of  vast  unnumbered  countries,  hear ! 
Thine  enemy  Khum-baba  do  not  fear. 
My  hands  will  waft  the  winds  for  thee. 

Thus  I  reveal ! 
Khum-baba  falls  !   thine  enemy  ! 

Nor  aught  conceal. 

*'  The  harvest  month  ^  propitious  shines. 
Array  great  Accad's  battle  lines ! 
Before  thy  feet  thy  Queen  descends, 
Before  thy  will  thine  Ishtar  bends. 

To  fight  thine  enemy. 

To  war  I  go  with  thee ! 
My  word  is  spoken,  thou  hast  heard. 
For  thee,  my  favor  thou  hast  stirred. 
As  I  am  Ishtar  of  mine  Or  divine. 
Thine  enemy  shall  fall !    Be  glory  thine !   ^ 

"  Before  mine  Izdubar  I  go, 
And  at  thy  side  direct  thy  blow. 
I  go  with  thee,  fear  not,  my  King, 
For  every  doubt  and  fear,  I  bring 

Relief,  to  thy  heart  rest ! 

Of  Sars,  I  love  thee  best !  " 

■  The  harvest  month  was  the  month  neiform  Inscriptions  of  Western  Asia," 
of  Sivan,  which  is  mentioned  by  the  vol.  iv.  pi.  68;  also  "  Records  of  the 
Oracle  of  Ishtar  of  Arbela.     See   "  Cu-         Patt,"    vol.    xi.    pp.   61-62. 


70  ISIITAR   AND   IZDUBAR 


COLUMN    IV 

The  King  Goes  from  Isiitar's  Temple  to  the  Temple  of 

Samas 

He  rose  and  raised  the  pendant  mystic  charms 
And  kissed  them,  and  the  jewels  of  her  arms 
And  ornaments  upon  her  breast  divine, 
And  then  her  crown  with  jewels  iridine 
He  placed  upon  his  brow,  and  it  returned ; 
And  from  the  shrine  in  reverence  he  turned ; 
To  Samas'  temple  all  the  chiefs  of  war 
And  seers,  pa-te-si,  go  with  Izdubar. 

Before  the  fire  he  stands  where  holy  burns 
The  flames  of  Samas.    In  a  vase  he  turns 
The  crimson  wine,  to  Samas,  God,  he  pours 
Libation,  and  his  favor  thus  implores : 

■  O  Samas,  why  hast  thou  established,  raised 
Me  in  thy  heart? — protected?    Men  have  praised 
Thee,  Holy  One !   my  expedition  bless 
In  thine  own  will,  O  God,  I  acquiesce. 
I  go,  O  Samas,  on  a  path  afar, 
Against  Khumbaba  I  declare  this  war; 
The  battle's  issue  thou  alone  dost  know, 
Or  if  success  attends  me  where  I  go. 
The  way  is  long,  O  may  thy  son  return 
From  the  vast  pine-tree  forest,  I  would  earn 
For  Erech  glory  and  renown  1    Destroy 
Khumbaba  and  his  towers!  he  doth  annoy 
All  nations,  and  is  evil  to  thy  sight. 
To-morrow  I  will  go,  O  send  thy  Light 
Upon  my  standards,  and  dark  Nina-zu 
Keep  thou  away,  that  I  may  wary  view 
Mine  enemies,  and  fix  for  me  the  hour 
When  I  shall  strike  and  crush  Khumbaba's  power. 

To  all  the  gods  I  humbly  pray 
To  Izdubar  propitious  be ! 


THE   KING   GOES   TO   THE   TEMPLE   OF   SAM  AS       71 

^  Assur  Samas  u  Manhik-u, 
Ana  Sar  bcl-ni-ya  lik-ni-bit!  " 

And  thus  the  Oracle  with  sweetest  voice 
To  him  replied,  and  made  his  heart  rejoice: 

"  Fear  not,  O  Izdubar, 
For  I  am  Bel,  thy  strength  in  war.^ 
A  heart  of  strength  give  I  to  thee ! 
To  trust,  we  can  but  faithful  be  1 

As  thou  hast  shown  to  me. 
The  sixty  gods,  our  strongest  ones. 
Will  guide  thy  path  where'er  it  runs ; 
The  moon-god  on  thy  right  shall  ride, 
And  Samas  on  thy  left  shall  guide. 
The  sixty  gods  thy  will  commands 

To  crush  Khumbaba's  bands. 
In  man  alone,  do  not  confide. 
Thine  eyes  turn  to  the  gods. 
Who  rule  from  their  abodes. 
And  trust  in  Heaven  where  powers  abide !  " 

With  joyous  heart  the  Sar  comes  from  the  shrine 

To  bathe  his  brow  in  Samas'  rays  divine ; 

Upon  the  pyramid  he  stands  and  views 

The  scene  below  with  its  bright  varied  hues. 

A  peerless  pile  the  temple  grandly  shone 

With  marble,  gold,  and  silver  in  the  sun ; 

In  seven  stages  rose  above  the  walls. 

With  archways  vast  and  polished  pillared  halls. 

A  marble  portico  surrounds  the  mass 

With  sculptured  columns,  banisters  of  brass, 

And  winding  stairways  round  the  stages'  side. 

Grand  temples  piled  on  tempitj  upward  glide, 

A  mass  of  colors  like  the  rainbow  hues. 

Thus  proudly  rise  from  breezy  avenues. 

1 "  Assur      Samas      and      Merodac "  xi.    p.    63.     These    oracles    seem   to   be 

("  Unto  the  king,    my  lord,    may   they  formulas    which    are    filled    in   with   the 

be   propitious!  "),   the   response   of  the  rnonarch's  name,  and  may  apply  to  any 

priest  to  the  prayer.  king. 

"  See    "  Records    of    the    Past,"    vol. 


72  ISIITAR  AND   IZDUBAR 

The  brazen  gates  lead  to  the  temple's  side, 

The  stairs  ascend  and  up  the  stages  glide. 

The  basement  painted  of  the  darkest  blue 

Is  passed  by  steps  ascending  till  we  view 

From  them  the  second  stage  of  orange  hue 

And  crimson  third !   from  thence  a  glorious  view — 

A  thousand  turrets  far  beneath,  is  spread 

O'er  lofty  walls,  and  fields,  and  grassy  mead ; 

The  golden  harvests  sweep  away  in  sight 

And  orchards,  vineyards,  on  the  left  and  right ; 

Euphrates'  stream  as  a  broad  silver  band 

Sweeps  grandly  through  the  glowing  golden  land. 

Till  like  a  thread  of  silver  still  in  sight 

It  meets  the  Tigris  gleaming  in  the  light 

That  spreads  along  the  glorious  bending  skies. 

The  brightest  vault  of  all  the  emperies. 

Now  rested  from  the  cushioned  seats  we  rise 
And  to  the  stairway  turn  again  our  eyes ; 
The  fourth  stage  plated  o'er  with  beaten  gold 
We  pass,  and  topaz  fifth  till  we  behold 
The  sixth  of  azure  blue ;  to  seventh  glide. 
That  glows  with  silvery  summit  where  reside 
The  gods,  within  a  shrine  of  silvery  sheen 
Which  brightly  glows,  and  from  afar  is  seen. 
Without  the  temple,  burnished  silver  shines ; 
Within,  pure  gold  and  gems  in  rare  designs. 


COLUT^IN  V 

Expedition    Against    Khump.aba,    and    Battle    in    the 
Black  Forest 

At  early  dawn  the  shining  ranks  are  massed, 

And  Erech  echoes  with  the  trumpet's  blast ; 

The  chosen  men  of  Erech  are  in  line. 

And  Ishtar  in  her  car  above  doth  shine. 

The  blazing  standards  high  with  shouts  are  raised, 

As  Samas'  car  above  grand  Sumir  blazed. 


EXPEDITION   AGAINST   KHUMBABA 

The  march  they  sound  at  Izdubar's  command, 
And  thus  they  start  for  King  Khumbaba's  land; 
The  gods  in  bright  array  above  them  shine, 
By  Ishtar  led,  with  Samas,  moon-god  Sin, 
On  either  side  with  Merodac  and  Bel, 
And  Ninip,  Nergal,  Nusku  with  his  spell. 
The  sixty  gods  on  chargers  of  the  skies, 
And  Ishtar's  chariot  before  them  flies. 

Across  Cazina's  desert  far  have  come, 

The  armies  now  have  neared  Khumbaba's  home; 

Beneath  grand  forests  of  tall  cedar,  pine, 

And  the  dark  shades  near  Khar-sak's  brow  divine. 

A  brazen  gate  before  them  high  appeared, 

And  massive  walls  which  their  great  foe  had  reared; 

The  mighty  gates  on  heavy  pivots  hung. 

They  broke,  and  on  their  brazen  hinges  swung 

With  clanging  roars  against  the  solid  wall, 

And  sent  through  all  the  wilds  a  clarion  call. 

Within  his  halls  Khumbaba  is  enthroned, 

In  grand  Tul-Khumba's  walls  by  forests  zoned 

With  her  bright  palaces  and  templed  shrines. 

The  sanctuaries  of  the  gods,  where  pines 

Sigh  on  the  wafting  winds  their  rich  perfumes; 

Where  Elam's  god  with  sullen  thunder  dooms 

From  Kharsak's  brow  the  wailing  nation's  round, 

And  Elam's  hosts  obey  the  awful  sound. 

The  giant  here  his  castled  city  old 

Had  strengthened,  wrung  his  tributes,  silver,  gold ; 

His  palace  ceiling  with  pure  silver  shines. 

And  on  his  throne  of  gold  from  Magan's  ^  mines 

In  all  his  pride  the  conqueror  exults. 

With  wealth  has  filled  his  massive  iron  vaults. 

Oft  from  his  marble  towers  the  plains  surveys. 

And  sees  his  foes'  most  ancient  cities  blaze; 

While  his  pa-te-si  lead  his  allied  hosts, 

And  o'er  his  famous  victories  he  boasts. 

With  Rimsin  he  allied  when  Erech  fell. 
The  King  of  Sarsa,  whose  great  citadel 

'^  "  Mag-an  "  or  "  Mizir,"  Egypt,  or  the  famous  mines  of  Africa. 


73 


74  ISHTAR  AND   IZDUBAR 

Was  stormed  by  Nammurabi  the  great  Sar, 
Ninrad  of  Erech,  our  King  Izdubar, 
Khunibaba's  ally  was  by  him  o'erthrown, 
And  thus  appeared  to  take  Khunibaba's  throne. 
And  now  within  his  palace  came  a  sound 
That  roared  through  all  the  forest,  shook  the  ground: 
"  Our  foes!  our  foes!  the  gate!  hear  how  it  rings!  " 
And  from  his  throne  the  giant  furious  springs: 
"Ho!  vassals!  sound  the  trump!  'tis  Izdubar, 
To  arms !  our  foes  are  on  us  from  afar !  " 
His  weapons  seizes,  drives  his  men  in  fear 
Before  him  with  his  massive  sword  and  spear, 
And  as  a  tempest  from  his  lips  he  pours 
His  orders,  while  his  warrior  steed  he  spurs 
Along  his  serried  lines  of  bristling  spears; 
Among  the  pines  the  army  disappears. 

The  men  of  Accad  now  in  squadrons  form. 

Arrayed  to  take  Khumbaba's  towers  by  storm; 

While  Izdubar  the  forest  black  surveyed 

Of  pines  and  cedars  thickly  grown,  and  made 

A  reconnoitre  of  his  hidden  foe. 

The  road  was  straight;  afar  the  turrets  glow 

With  Samas'  light,  and  all  the  gods  arrayed. 

Ride  o'er  the  pines  and  flash  through  their  dark  shade. 

The  glorious  blaze  of  Accad's  glistening  spears 

One  kaspu  pass,  and  now  the  foe  appears ; 

Beneath  the  deepest  shadows  of  the  pines 

Khumbaba  stands  with  solid  battle  lines 

Before  the  marching  host  of  Izdubar. 

The  forest  echoes  with  the  shouts  of  war, 

As  they  sweep  on  with  ringing  battle  cries, 

Now  loudly  echoed  from  the  woods  and  skies : 

"Kar-ro!  kar-ra!^  we  follow  Izdubar!" 

And  through  the  forests  fly  the  bolts  of  war. 

The  foe  beheld  the  gods  in  wrath  above, 
And  Accad's  charging  lines  toward  them  move. 
But  bravely  stand  to  meet  the  onset  fierce. 
Their  mailed  armor,  shields,  no  arrows  pierce. 

*"  Karra!    kar-ra!  "  (cry  out)  "  Hurrah!    hurrah!  " 


CONFLICT   OF   THE   RIVAL   GIANTS  75 

And  now  in  direst  conflict  meet  the  mass, 
And  furious  still  meets  ringing  bronze  and  brass, 
Khumbaba  on  his  mighty  steed  of  war, 
Above  the  ranks  towers  high  a  giant  Sar, 
And  sweeps  the  men  of  Accad  with  his  blade, 
Till  to  his  breast  a  heap  of  corpses  made, 
And  fiercely  urged  his  men  to  fight,  to  die; 
And  Izdubar,  with  helmet  towering  high, 
His  men  has  led  with  fury  on  the  foe. 
And  massacres  each  man  with  one  fell  blow, 
Who  dares  to  stand  in  front  with  sword  or  spear. 
And  fighting  by  him  stands  his  valiant  seer. 
The  gods  now  rushing  from  the  gleaming  sky. 
With  blazing  weapons  carry  victory; 
The  foe  no  longer  stand  before  the  sight, 
And  shouting  fly  away  in  w41d  affright. 
Their  monarch  turned  and  slowly  rode  away ; 
And  Accad's  hosts  his  men  pursue  and  slay, 
Until  the  forest  deep  resounds  with  cries. 
To  save  himself  each  man  in  terror  flies. 

COLUMN  VI 

Hand-to-Hand   Conflict  of   the   Rival    Giants — Death 
OF  Khumbaba 

Now  the  black  forest  through,  the  Sar  and  seer 

Sought  for  their  foe,  Khumbaba,  far  and  near; 

But  he  had  fled  when  he  beheld  the  gods 

In  fury  rushing  from  their  bright  abodes. 

Now  from  the  battle-field  the  King  and  seer 

The  farthest  limit  of  the  forest  near, 

And  passing  on,  the  Sar  thus  to  his  seer: 

•'  The  gods  have  filled  our  foeman's  heart  with  fear : 

He  comes  not  forth  to  meet  us  'neath  his  walls." 

But  lo!  within  their  sight,  far  from  his  halls, 

Khumbaba  stands  beside  his  steed  of  snow 

Held  by  his  queen,  and  eyes  his  coming  foe. 

Heabani  cries :  "  Behold  the  enemy ! 

And  with  his  queen  from  us  disdains  to  fly!  " 


76  ISIITAR   AND   IZDUBAR 

And  Izdubar  turned  to  Heabani,  said: 

"  My  seer,  methought  this  King  from  us  had  fled ; 

His  army  slain  or  scattered  from  us  fly; 

But  by  our  hands  this  monarch  here  must  die." 

Heabani  eyed  Khumbaba,  nor  replied 

Before  the  Queen,  who  wrung  her  hands  and  cried; 

And  Izdubar  continued: 

"  He,  of  war. 
It  seems,  doth  lack  in  skill,  and  from  afar 
He  scents  the  battle,  while  his  fighting  men 
Their  raids  oft  make,  and  here  return  again; 
His  castle  we  may  enter  without  fear, 
And  thou  his  queen  mayst  have  who  standeth  here, 
And  now  we  end  the  reign  of  Elam's  throne; 
So  lend  thy  hand  to  strike  this  monarch  prone. 
My  friend,  if  I  mistake  thee  not,  for  war 
Thou  art  prepared,  since  thou  upon  the  car 
Wast  wont  to  ride  in  former  years  now  gone ; 
And  if  he  falls,  a  feast  day  of  the  Sun 
^  We  will  appoint,  and  may  the  birds  of  prey 
Surround  his  carcass  on  this  glorious  day: 
But  stay!  this  giant  I  will  slay  alone, 
Although  his  weight  is  many  giir-ri  -  stone ; 
This  giant's  form  the  gods  have  surely  made 
An  enemy  well  worthy  of  my  blade." 

And  Izdubar  upon  his  foe  advanced. 

Who  waiting  stood,  and  at  him  fiercely  glanced. 

And  naught  replied ;  but  raised  his  glory  blade. 

Their  furious  glance,  the  giant's  queen  dismayed. 

She  wildly  eyed  the  rivals  towering  high. 

And  breathless  stood,  then  quickly  turned  to  fly, 

As  Izdubar  upon  his  heavy  shield 

Received  Khumbaba's  stroke,  and  then  doth  wield 

His  massive  blade  as  lightning  o'er  his  head, 

He  strikes  the  giant's  helmet  on  the  mead. 

Khumbaba,  furious,  strikes  a  mighty  blow. 

Which  staggers  Izdubar,  who  on  his  foe 

'Smith's     "  Chald.     Ace.     of    Gen.,"        corresponding    to    "ton"(?).      It    ^as 
Sayce's  edition,  p.  223,  Is.  35  and  41.  also  used  as  a  measurement  ok  ships. 

*  "  Uur-ri,"  a  measurement  of  weight 


CORONATION    OF    IZDUBAR  77 

Now  springs  and  rains  upon  him  faster  blows, 

Until  his  blade  with  fire  continuous  glows. 

Khunibaba  caught  his  blows  on  sword  and  shield 

With   parries ;   thrusts   returned,   and   naught   would  yield ; 

And  thus  they  fought,  the  peerless  kings  of  war. 

Now  Ishtar  downward  drove  his  raging  car, 

And  in  Khunibaba's  eyes  her  rays  she  cast. 

The  giant  turned  his  glance — it  was  his  last; 

Unwary  caught,  his  foe  has  swung  his  sword, 

Khumbaba's  gory  head  rolls  o'er  the  sward. 


ALCOVE   II 

TABLET  V— COLUMN  I 

Coronation  of  Izdubar  as  King  of  the  Four  Races,  and 
Appearance  of  Ishtar  in  His  Royal  Presence,  Who 
Sues  for  His  Hand 

To  Erech's  palaces  returns  the  Sar, 
Rich  laden  with  Khumbaba's  spoils  of  war. 
The  land  of  Ur  with  grandest  glories  shines — 
And  gleams  with  palaces  and  towers  and  shrines. 
The  plain  with  temples,  cities,  walls  is  filled, 
And  wide  canals,  and  yellow  harvests  tilled. 
Grand  Erech  to  the  sight  presents  no  walls 
In  ruins  laid,  but  glows  with  turrets,  halls ; 
With  splendor  proudly  shines  across  the  plain. 
And  now  with  joy  he  meets  his  courtly  train ; 
Their  shouts  of  welcome  rend  the  gleaming  skies. 
And  happiness  beams  from  his  people's  eyes. 
Within  the  walls  he  rides  with  kingly  pride, 
And  all  his  chiefs  and  seers  beside  him  ride; 
To  his  grand  palace  they  now  lead  the  way. 
To  crown  him  king  of  Subartu  this  day. 

Arrayed  in  splendor  on  his  throne,  the  Sar 
Before  him  eyes  the  Kassite  spoils  of  war,  . 


78  ISHTAR  AND  IZDUBAR 

Khumbaba's  crown  of  gold,  and  blazing  gems, 

The  richest  of  the  Kassite  diadems, 

The  royal  sceptre  of  all  Subartu, 

Of  Larsa,  Ur,  Kardunia  and  Sutu 

The  Sar  upon  his  brow  the  crown  now  bound, 

Receives  the  sceptre  while  his  courts  resound 

With  shouts  for  Sar-dan-nu  of  Subartu, 

The  Sar  of  Kip-rat  arba  ^  and  Sutu, 

Of  Sumir,  Accad,  Nipur,  Bar-ili,^ 

And  Erech,  Larsa,  Mairu,  and  Kus-si, 

Of  Mal-al-nak,  Kitu ; — the  sky  resounds — 

For  Iz-zu-bar-ili,^  from  earth  rebounds; 

For  Nam-mu-rabi,  Bar-bels  king  of  fire. 

What  king  to  his  great  glory  can  aspire  ? 

The  Zig-gur-at-u  to  the  skies 

His  hands  have  built,  where  holy  fires 

To  Samas  burn  ;  its  flame  ne'er  dies. 

To  holiness  lead  man's  desires. 

He  opens  wide  the  fiery  gates 

Of  all  the  gods  at  Dintir  old, 

Ka-ding-ir-a.*    This  day  completes 

His  grandeur — may  it  far  be  told 

Of  our  great  Sar  whose  godly  gate 

Wide  opens  Heaven's  joy  for  man. 

Of  Iz-zu-bar-ili  the  great. 

Who  rules  from  Khar-sak  to  the  main. 

Within  the  entrance  to  the  royal  rooms, 

Queen  Ishtar  with  her  train  in  splendor  comes. 

Her  radiant  form  with  glistening  gems  ablaze. 

And  shining  crescent  with  its  glorious  rays, 

Glow  with  bright  Heaven's  unremitting  flame  ; 

Thus  came  the  Queen  of  Love  of  godly  fame. 

The  richest  robe  of  gods  her  form  enshrines, 

With  every  charm  of  Heaven  and  earth  she  shines ; 

1  "  Kip-rat   arba,"   the   four   races    or  ^  "  Izzu-bar-ili  "  we  believe  to  be  the 

regions.  original     name    of    Izdubar,    afterward 

"  "  Bar-ili,"    from    "  bar,"     gate,    and  shortened      to      Izdubar,      and      means 

"  ili,"    of    the    gods— Babel,    Bab — origi-  literally    the    fire-king    of    "  bar-ili,"    or 

nates   from   the    Accadian   word    "  bar,"  the  "  fire-king  of  the  gate  of  the  gods." 

Semitic   "  hab;  "    thus    J?abel    was   orig-  This    identifies    him    with    Nimrod,    the 

inally  called  "  bar-ili."     See  Taylor  and  founder  of  Bar-bet  or  Babylon. 

Furst.      The    latter    renders    it    "  Bar-  *  Ka-ding-ir-a  (Ace),   "  gate  of  God  " 

(Bir-^Bcl,"  "  town  of  Bclus."  — Pinches. 


APPEARANCE   OF   ISHTAR 

Of  their  wide  splendors  robs  the  farthest  skies, 
That  she  with  love  her  hero  may  surprise. 
Her  train  she  robes  with  liveries  of  Heaven, 
To  her  are  all  the  dazzling  splendors  given. 

The  glittering  court  is  filled  with  chiefs  and  seers, 

When  Ishtar  at  the  entrance  now  appears, 

The  Ner-kalli,^  her  heralds  at  the  door, 

As  some  grand  sovereign  from  a  foreign  shore. 

The  goddess  proudly  enters  with  her  train. 

The  spirits  of  the  earth,  and  tossing  main, 

From  mountains,  rivers,  woods,  and  running  streams ; 

And  every  spirit  where  the  sunlight  gleams, 

Now  fill  the  courts  and  palaces  and  halls, 

And  thousands  glowing  bright  surround  the  walls; 

Each  wafting  wind  brings  I-gi-gi  ^  that  soar 

Above  An-un-na-ci  from  every  shore. 

And  herald  Ishtar's  presence.  Queen  of  Love, 

With  music  through  the  halls,  around,  above. 

From  lyres  and  lutes  their  softest  wooings  bring. 

As  Ishtar  bows  before  her  lover  king. 

A  halo  from  the  goddess  fills  the  halls. 

And  shines  upon  the  dazzling  jewelled  walls. 

The  Sar  and  seers  in  wonder  were  amazed 

At  the  sweet  strains,  and  glorious  light  that  blazed ; 

Transfixed  in  silence  stood,  as  she  now  spoke, 

And  sweeter  music  through  the  palace  woke. 

Like  fragrant  zephyrs,  warbling  from  retreats 

Of  gardens  of  the  gods,  she  thus  entreats 

From  Izdubar  her  welcome,  or  a  glance 

Of  love ;  and  she  the  Sar  would  thus  entrance : 

"  Thy  wisdom,  Sar,  surpasses  all  mankind. 
In  thee,  O  king !  no  blemish  do  I  find. 
The  Queen  of  Heaven  favor  seeks  from  thee, 
I  come  with  love,  and  prostrate  bend  the  knee. 
My  follies  past,  I  hope  thou  wilt  forgive, 
Alone  I  love  thee,  with  thee  move  and  live ; 
My  heart's  affections  to  thee,  me  have  led, 

s  "  Ner-kalli,"   or   "  Ner-ekalli,"   chief  ^  "  I-gi-gi,"    pronounced    "  « 

of  the  palace.  spirits  of  heaven. 


7y 


8o  ISHTAR  AND   IZDUBAR 

To  woo  thee  to  thine  Ishtar's  marriage  bed. 

0  kiss  me,  my  beloved !  I  adore 

Thee  !  Hear  me  !    I  renounce  the  godly  shore 
With  all  its  hollow  splendor  where  as  queen 

1  o'er  the  heavenly  hosts,  unrivaled  reign 
In  grandest  glory  on  my  shining  throne; 
And  yet  for  thee  my  heart  here  pines  alone, 
I  cannot  live  without  my  Izdubar ! 

My  husband's  love  and  simple  word  shall  far 
Surpass  the  godly  bond.    O  let  me,  king, 
Rest  on  thy  breast,  and  happiness  will  cling 
To  all  the  blissful  days  which  shall  be  thine. 
With  glory  of  the  skies,  my  love  shall  shine. 

0  Izdubar,  my  king!  this  love  below 

Is  grander  here  than  mortals  e'er  can  know. 
For  this  I  leave  my  throne  in  yonder  skies. 
And  at  the  feet  of  love  thy  queen  now  lies. 
Oh,  let  me  taste  with  thee  the  sweets  of  love, 
And  I  my  love  for  thee  will  grandly  prove. 
And  thou  shalt  ride  upon  a  diamond  car. 
Lined  with  pure  gold ;  and  jeweled  horns  of  war 
Shall  stud  it  round  like  rays  of  Samas'  fire. 
Rich  gifts  whate'er  my  lover  shall  desire, 
Thy  word  shall  bring  to  thee,  my  Sar-dan-nu ! 
Lo  !  all  the  wealth  that  gods  above  can  view, 

1  bring  to  thee  with  its  exhaustless  store. 

Oh,  come  my  love !  within  the  halls,  where  more 
Than  I  have  named  is  found,  all,  all  is  thine ; 
Oh,  come  with  me  within  our  halls  divine ! 
Amid  the  fragrant  odors  of  the  pines. 
And  all  shrubs  and  flowers,  vines, 
Euphrates'  sir-ri  there  shall  sing  for  thee, 
And  dance  around  thy  feet  with  zi-mu-ri  '^ 
And  kings  and  lords  and  princes  I  will  bring 
To  bow  to  thee,  beloved,  glorious  king ! 
With  tribute  from  the  mountains  and  the  plains. 
As  offerings  to  thee.    Thy  flocks  shall  twins 
Bring  forth  ;  and  herds  of  fattened,  lowing  kine 
Shall  fast  increase  upon  the  plains  diyine. 

^  "  Zi-mu-ri,"  spirits  of  the  light. 


THE    KING'S    ANSWER  8l 

Thy  warrior  steeds  shall  prance  with  (lowiiit:!^  manes, 

Resistless  with  thy  chariot  on  the  plain. 

Vast  spoils,  thy  beasts  of  burden  far  shall  bear, 

Unrivaled  then  shall  be  my  king  of  war ; 

And  victory  o'er  all,  thine  eyes  shall  view, 

And  loud  acclaims  shall  rend  the  bright  Samu." 


COLUMN  II 

The  King's  Answer  and  Ishtar's  Rage 

Amazed  the  sovereign  sat  upon  his  throne; 

And  while  she  wooed,  his  heart  was  turned  to  stone ; 

In  scorn  replied : 

"  Rise   Ishtar,   Heaven's  high   queen. 
Though  all  thy  wealth,  possessions  I  had  seen 
Now  piled  before  me,  all  in  gems  and  gold. 
Of  all  the  wealth  of  Heaven  there  heaped  of  old, 
I  nakedness  and  famine  would  prefer 
To  all  the  wealth  divine  thou  canst  confer. 
What  carest  thou  for  earthly  royalty  ? 
The  cup  of  poison  shall  thy  lovers  see. 
Thou  sawest  me  within  a  haunt  away 
From  men.    I  lingered  on  that  direful  day, 
And  took  thee  for  a  beauteous  zi-rc-mu'^ 
Or  ai-ar-i-a  or  a  d-Ut-tu,^ 
And  thou  didst  cause  to  enter  love  divine. 
As  ai-cur-un-i,  spirit  of  the  wine. 
Thou  didst  deceive  me  with  thine  arts  refined, 
And  love  escaped  upon  the  passing  wind. 
Then  to  my  palace  come,  and  me  there  seek ; 
Didst  place  thy  mouth  upon  my  lips,  and  wake 
Within  my  breast  a  dream  of  love  and  fire. 
Till  I  awoke  and  checked  thy  wild  desire ; 
Thou  camest  with  the  form  of  spirits  fair. 
Didst  hover  o'er  me  in  my  chamber  there. 
Thy  godly  fragrance  from  the  skies  above, 
A  sign  did  carry  of  the  Queen  of  Love : 
I  woke,  and  thou  didst  vanish,  then  didst  stand 

1  *•  Zi-re-mu,"  spirit  of  mercy  or  grace.  "  "  Zi-lit-tu,"   spirit  of  the  mist. 

6 


82  ISHTAR  AND   IZDUBAR 

As  mine  own  servant  in  my  palace  grand. 
Then  as  a  skulking  foe,  a  mystic  spell 
Didst  weave,  and  scorch  me  with  the  fires  of  hell 
While  I  was  wrapped  in  sleep.    Again  I  woke, 
I  saw  around  me  dal-khi,  sulphurous  smoke, 
Which  thou  didst  send  around  my  royal  bed ; 
And  I  believed  that  I  was  with  the  dead, 
With  dal-khi  gloating  over  me  in  hell. 
My  sii-khu-li  then  sought  thy  presence  fell. 
Forever  may  thy  wooing  cease !  for  love 
Hath  fied,  may  godly  praises  never  move 
Upon  the  lips  of  holy  gods,  or  men, — 
Of  thee,  the  god  of  Love  ne'er  speak  again  ! 
I  loved  thee  once ;  with  love  my  heart  inflamed 
Once  sought  thee,  but  my  troubles  I  have  blamed 
Upon  thee,  for  the  dreams  which  thou  didst  send. 
Go !  rest  thy  heart ;  and  to  thy  pleasures  wend  ! 

For  Tammuz  of  thy  youth  thy  heart  once  wailed, 

For  years  his  weary  form  thy  love  assailed ; 

Allala  next,  the  eagle,  lovest,  tore 

His  wings.     No  longer  could  he  joyful  soar 

And  float  above  the  forest  to  the  sky. 

Thou  leavest  him  with  fluttering  wings  to  die. 

A  lusty  lion  thou  didst  love,  his  might 

Destroyed,  and  plucked  his  claws  in  fierce  delight, 

By  sevens  plucked,  nor  heard  his  piteous  cry. 

A  glorious  war-steed  next  thy  love  didst  try, 

Who  yielded  to  thee,  till  his  strength  was  gone: 

For  seven  kaspu  ^  thou  didst  ride  upon 

Him  without  ceasing,  gave  no  food  nor  drink, 

Till  he  beneath  thee  to  the  earth  did  sink. 

And  to  his  mistress,  Sil-i-li,  the  steed 

Returned  with  broken  spirit,  drooping  head. 

Thou  lovest  Tabulu,  the  shepherd  king, 

And  from  his  love  continuous  didst  wring 

Sem-iik-ki,*  till  he  to  appease  thy  love, 

The  mighty  gods  of  heaven  then  sought  to  move 

*"  Seven     kaspu,"     fourteen     hours;  tarish  semukki,"  "  thou  who  didst  make 

each   kaspu   was   two   hours.  evil     with    thy     drugs.  '— "  Trans.     Soc. 

* "  Sem-uk-ki,"    translated    by    Sayce  Bib.  Arch.,  vol.  v.  p.   no.    Sayce's  edi- 

"  stibium,"  antimony;    by  Talbot,  "  lu-  tion  Smith's  "  C.  A.  G.,"  p.  229. 


ISHTAR   COMPLAINS   TO   ANU  83 

To  pity  with  his  daily  offerings. 

Beneath  thy  wand  upon  the  ground  he  springs, 

Transformed  to  a  hyena;  then  was  driven 

From  his  own  city — by  his  dogs  was  riven. 

Next  Is-ul-lan-u  lov'st^  uncouth,  and  rude, 

Thy  father's  laborer,  who  subject  stood 

To  thee,  and  daily  scoured  thy  vessels  bright : 

His  eyes  from  him  were  torn,  before  thy  sight. 

And  chained  before  thee,  there  thy  lover  stood. 

With  deadly  poison  placed  within  his  food. 

Thou  sayst : 

"  O  Isullanu,  stretch  thy  hand ! 
The  food  partake,  that  doth  before  thee  stand !  " 
Then  with  thy  hand  didst  offer  him  the  food. 
He  said : '  What  askest  thou  ?    It  is  not  good ! 
I  will  not  eat  the  poison  thus  prepared.' 
Thy  godly  wand  him  from  thy  presence  cleared, 
Transformed  him  to  a  pillar  far  away. 
And  for  my  love  Queen  Ishtar  comes  this  day? 
As  thou  hast  done  with  others_,  would  thy  love 
Return  to  me,  thine  actions  all  doth  prove." 

The  queen  in  fury  from  his  presence  turned. 
In  speechless  rage  the  palace  halls  she  spurned ; 
And  proudly  from  the  earth  swept  to  the  skies ; 
Her  godly  train  in  terror  quickly  flies. 


COLUMN  III 

Ishtar  Complains  to  Anu,  King  of  Heaven,  Who  Creates 
A  Winged  Bull  to  Destroy  Ishtar 

Before  the  throne  of  Anu,  Ishtar  cries, 

And  Anatu,  the  sovereigns  of  the  skies : 

"  O  Sar,  this  king  my  beauty  doth  despise. 

My  sweetest  charms  beholds  not  with  his  eyes." 

And  Anu  to  his  daughter  thus  replied : 

"  My  daughter,  thou  must  crush  his  vaunting  pride, 

And  he  wall  claim  thy  beauty  and  thy  charms, 

And  gladly  lie  within  thy  glorious  arms." 


84  ISHTAR  AND   IZDUBAR 

"  I  hate  him  now,  O  Sar,  as  I  did  love ! 

Against  the  strength  of  Ann  let  him  prove 

His  right  divine  to  rule  without  our  aid, 

Before  the  strength  of  Anu  let  him  bleed. 

Upon  this  giant  Sar  so  filled  with  pride, 

Let  Ann's  winged  bull  ^  in  fury  ride, 

And  I  will  aid  the  beast  to  strike  him  prone. 

Till  he  in  death  shall  breathe  his  dying  groan." 

And  Anu  said :    "If  thou  to  it  shall  join 

Thy  strength,  which  all  thy  noble  names  define 

Thy  glories  ^  and  thy  power  thus  magnified, 

Will  humble  him,  who  has  thy  power  defied." 

And  Ishtar  thus :    "  By  all  my  might  as  queen 

Of  war  and  battles,  where  I  proudly  reign, 

This  Sar  my  hands  shall  strike  upon  the  plain, 

And  end  his  strength  and  all  his  boastings  vain. 

By  all  the  noble  names  with  gods  I  hold 

As  queen  of  war,  this  giant  monarch  bold, 

Who  o'er  mine  ancient  city  thinks  to  reign^ 

Shall  lie  for  birds  of  prey  upon  the  plain. 

For  answering  my  love  for  thee  with  scorn, 

Proud  monarch  !  from  thy  throne  thou  shalt  be  torn  !  " 

For  Ishtar,  Anu  from  the  clouds  creates 
A  shining  monster  with  thick  brazen  plates 
And  horns  of  adamant ;  '■^  and  now  it  flies 
Toward  the  palace,  roaring  from  the  skies. 

COLUMN  IV 

The  Fight  with  the  Winged  Bull  of  Anu 

The  gods  appear  above  to  watch  the  fight, 
And  Freeh's  iiiasari  rush  in  afiTight 
To  Izdubar,  who  sits  upon  his  throne, 
Before  him  fall  in  speechlesj^  terror  prone. 

1  "  Ami's  winded  bull,"   Taurus,  con-        — "  thirty  manehs  of  crystal,"  etc.     The 
stellation  of  the  heavens.  meaning    probably    of    "  zamat    stone," 

-  "  Glories  "   ("  maskhi  ").     This  word  as    given    by    Smith,    was    a    hard  sub- 
is  not  translated  by  Mr.  Sayce.  stance,    such    as    the    diamond    or  ada- 

2  "  Horns  of  adamant."     Sayce  trans-  manf.     By  some  translators  it  has  been 
lates  in  1.  22,   col.   v.,   horns  of  crystal  rendered  onyx,  and  others  lazuli. 


THE   FIGHT   WITH   THE    WINGED   BULL   OF   ANU       85 

A  louder  roar  now  echoes  from  the  skies, 
And  Erech's  Sar  without  the  pahice  Hies. 
He  sees  the  monster  Hght  upon  the  plain, 
And  calls  Heabani  with  the  choicest  men 
Of  Erech's  spearsmen  armed,  who  fall  in  line 
Without  the  gates,  led  by  their  Sar  divine. 

And  now  the  monster  rushed  on  Izdubar, 

Who  meets  it  as  the  god  of  chase  and  war. 

With  whirling  sword  before  the  monster's  face. 

He  rains  his  blows  upon  its  front  of  brass 

And  horns,  and  drives  it  from  him  o'er  the  plain, 

And  now  with  spreading  wings  it  comes  again. 

With  maddened  fury ;  fierce  its  eyeballs  glare. 

It  rides  upon  the  monarch's  pointed  spear ; 

The  scales  the  point  have  turned,  and  broke  the  haft. 

Then  as  a  pouncing  hawk  when  sailing  daft, 

In  swiftest  flight  o'er  him  drops  from  the  skies. 

But  from  the  gleaming  sword  it  qui,ckly  flies. 

Three  hundred  warriors  now  nearer  drew 

To  the  fierce  monster,  which  toward  them  flew ; 

Into  their  midst  the  monster  furious  rushed. 

And   through   their   solid   ranks   resistless   pushed 

To  slay  Heabani,  onward  fought  and  broke 

Two  lines  and  through  the  third,  which  met  the  shock 

With  ringing  swords  upon  his  horns  and  scales. 

At  last  the  seer  it  reaches,  him  impales 

With  its  sharp  horns :  but  valiant  is  the  seer — 

He  grasps  its  crest  and  fights  without  a  fear. 

The  monster  from  his  sword  now  turns  to  fly; 

Heabani  grasps  its  tail,  and  turns  his  eye 

Towards  his  king,  while  scudding  o'er  the  plain. 

So  quickly  has  it  rushed  and  fled  amain, 

That  Izdubar  its  fury  could  not  meet. 

But  after  it  he  sprang  with  nimble  feet. 

Heabani  loosed  his  grasp  and  stumbling  falls. 
And  to  his  king  approaching,  thus  he  calls : 
"  My  friend,  our  strongest  men  are  overthrown : 
But  see !  he  comes !  such  strength  was  never  known. 


86  ISHTAR  AND   IZDUBAR 

With  all  my  might  I  held  him,  but  he  fled ! 

We  both  it  can  destroy  !    Strike  at  its.,head  !  " 

Like  Rimmon  now  he  flies  upon  the  air, 

As  sceptred  Nebo,^  he  his  horns  doth  bear. 

That  flash  with  fire  along  the  roaring  skies, 

-Around  the  Sar  and  seer  he  furious  flies. 

Heabani  grasps  the  plunging  horns,  nor  breaks 

His  grasp ;  in  vain  the  monster  plunging  shakes 

His  head,  and  roaring,  upward  furious  rears. 

Heabani's  strength  the  mighty  monster  fears; 

He  holds  it  in  his  iron  grasp,  and  cries: 

"  Quick !  strike !  "    Beneath  the  blows  the  monster  dies ; 

And  Izdubar  now  turned  his  furious  face 

Toward  the  gods,  and  on  the  beast  doth  place 

His  foot ;  he  raised  his  gory  sword  on  high_, 

And  sent  his  shout  defiant  to  the  sky : 

"  'Tis  thus,  ye  foes  divine !  the  Sar  proclaims 

His  war  against  your  power,  and  highest  names ! 

Hurl !  hurl !  your  darts  of  fire,  ye  vile  kal-bi!  ^ 

My  challenge  hear !  ye  cravens  of  the  sky !  " 

COLUMN  V 

The  Curse  of  Ishtar,  and  Rejoicing  of  Erech  Over  the 

Victory 

The  monarch  and  his  seer  have  cleft  the  head 
From  Ann's  bull  prone  lying  on  the  mead. 
They  now  command  to  bring  it  from  the  plain 
Within  the  city  where  they  view  the  slain. 
The  heart  they  brought  to  Samas'  holy  shrine. 
Before  him  laid  the  offering  divine. 
Without  the  temple's  doors  the  monster  lays, 
And  Ishtar  o'er  the  towers  the  bulk  surveys ; 
She  spurns  the  carcass,  cursing  thus,  she  cries : 
"  Woe !  woe  to  Izdubar,  who  me  defies ! 
My  power  has  overthrown,  my  champion  slain; 
Accursed  Sar !  most  impious  of  men !  " 

^  "  Nebo,"  the  holder  of  the  sceptre  -  "  Around  "    ("  tarka  "),    or    it    may 

of  power;    also  the  god  of  prophecy.  mean   "  between." 

^  "  Kal-bi,"   dogs. 


THE   CURSE   OF   ISHTAR  87 

Heabani  heard  the  cursing  of  the  Queen, 

And  from  the  carcass  cleft  the  tail  in  twain, 

Before  her  laid  it ;  to  the  goddess  said : 

"  And  wherefore  comest  thou  with  naught  to  dread? 

Since  I  with  Izdubar  have  conquered  thee, 

Thou  hearest  me !    Before  thee  also  see 

Thine  armored  champion's  scales !  thy  beast  is  dead," 

And  Ishtar  from  his  presence  furious  fled, 

And  to  her  maids  the  goddess  loudly  calls 

Joy  and  Seduction  from  the  palace  halls ; 

And  o'er  her  champion's  death  she  mourning  cries. 

And  flying  with  her  maids,  sped  to  the  skies. 


King  Izdubar  his  summons  sends  afar 

To  view  the  monster  slain  by  Erech's  Sar. 

The  young  and  old  the  carcass  far  surround, 

And  view  its  mighty  bulk  upon  the  ground. 

The  young  men  eye  its  horns  with  wild  dehght. 

And  weigh  them  on  the  public  scales  in  sight 

Of  Erech.    "  Thirty  manehs  weighs  !  "  they  cry ; 

"  Of  purest  samat  stone,  seems  to  the  eye 

In  substance,  with  extremities  defaced." 

Six  gurri  weighed  the  monster's  bulk  undressed. 

As  food  for  Lugul-turda,  their  Sar's  god, 

The  beast  is  severed,  placed  upon  the  wood. 

Piled  high  upon  the  altar  o'er  the  fires. 

Then  to  Euphrates'  waters  each  retires 

To  cleanse  themselves  for  Erech's  grand  parade, 

As  Izdubar  by  proclamation  bade. 

Upon  their  steeds  of  war  with  Izdubar 

The  chiefs  and  warriors  extend  afar 

With  chariots,  and  waving  banners,  spears, 

And  Erech  rings  with  their  triumphant  cheers. 

Before  the  chariot  of  their  great  Sar, 

Who  with  his  seer  rides  in  his  brazen  car. 

The  seers  a  proclamation  loud  proclaim 

And  cheer  their  Sar  and  seer;  and  laud  the  name 

Of  their  great  monarch,  chanting  thus  his  praise. 

While  Erech's  band  their  liveliest  marches  play: 


88  ISHTAR  AND   I2DUBAR 

"  If  anyone  to  glory  can  lay  claim 
Among  all  chiefs  and  warriors  of  fame. 
We  Izdubar  above  them  all  proclaim 
Our  Izzu-Ul-bar  ^  of  undying  fame. 
Sar  gabri  la  isii, 
Sar-dannn  bii-nias-ln!'^ 


"  He  wears  the  diadem  of  Subartu, 
From  Bar-ili  ^  he  came  to  Eridu ; 
Our  giant  monarch,  who  of  all  barri* 
Can  rival  him,  our  Nin-arad  rabif  ^ 

Sar-dannn  ina  mati  basi, 

Sar  bii-mas-la  c-mu-ki,  ncsi.^ 

Through  the  grand  halls  of  Erech  far  resounds 

The  feast  their  Sar  proclaimed  through  all  the  grounds 

Of  Erech 's  palaces ;  where  he  now  meets 

His  heroes,  seers  and  counsellors,  and  greets 

Them  in  his  crowded  festal  halls. 

Grand  banquets  far  are  spread  within  the  walls, 

And  sparkling  rarest  wines  each  freely  drank, 

And  revels  ruled  the  hour  till  Samas  sank, 

And  shadows  sweep  across  the  joyous  plain, 

And  Samas  sleeps  with  Hea  'neath  the  main. 

The  jewelled  lamps  are  lit  within  the  halls. 

And  dazzling  glory  on  the  feasters  falls. 

The  rays  o'er  gems  and  richest  garments  shone 

Upon  the  lords  and  ladies  round  the  throne ; 

While  troops  of  dancing  girls  around  them  move 

With  cmybals,  harps  and  lutes,  with  songs  of  love. 

Again  the  board  glows  with  rich  food  and  wines, 

Now  spread  before  them  till  each  man  reclines 

Upon  his  couch  at  rest  in  the  far  night, 

And  swimming  halls  and  wines  pass  from  their  sight. 

^ "  Izzu-Ul-bar,"     the     fire     of     Bel's  *  "  Barri,"    chieftains,    army,    soldiers, 

temple.  ■>  "  Nin-arad    rabi,"    "  the    servant    of 

-     The  King  who  has  no  rival.     The  Nin,  the  King." 

powerful  giant  King."     The  royal  titles  •  "  Who    is    the    great    king     (in    the 

of   Izdubar.  land)     of    all     countries,     the     powerful 

*"  Bar-ili,"  temple,  or  country  of  the  giant  king,  the  lion!  "     The  royal  titles 

gods.  of   Izdubar. 


ISHTAR    WEAVES    A    MYSTIC    SPELL  89 


COLUMN    VI 

IsiiTAR  Weaves  a  Mystic  Spell  Over  the  King  and  Seer, 
AND  Vanishes — The  Seer  Advises  the  King  to  Seek 
THE  Aid  of  the  Immortal  Seer  Who  Escapes  from 
the  Flood. 

The  goddess  Ishtar  wrapped  in  darkness  waits 

Until  the  goddess  Tsil-at-tu  ^   the  gates 

Of  sleep  has  closed  upon  the  darkened  plain ; 

Then  lightly  to  the  palace  flies  the  Queen. 

O'er  the  King's  couch  she  weaves  an  awful  dream, 

While  her  bright  eyes  upon  him  furious  gleam. 

Then  o'er  Heabani's  couch  a  moment  stands, 

And  Heaven's  curtains  pulls  aside  with  hands 

Of  mystic  power,  and  he  a  vision  sees — 

The  gods  in  council ; — vanishing,  she  flees 

Without  the  palace  like  a  gleam  of  light, 

And  wakes  the  guard  around  in  wild  affright. 

Next  day  the  seer  reveals  to  Izdubar 
How  all  the  gods  a  council  held  of  war, 
And  gave  to  Anu  power  to  punish  them 
For  thus  defying  Ishtar's  godly  claim  ; 
And  thus  the  seer  gave  him  his  counsel,  well 
Considered,  how  to  meet  their  plottings  fell : 

"  To  Khasisadra  go,  who  from  the  flood 
Escaped  when  o'er  the  earth  the  waters  stood 
Above  mankind,  and  covered  all  the  ground ; 
He  at  the  river's  mouth  may  yet  be  found. 
For  his  great  aid,  we  now  the  seer  must  seek, 
For  Ann's  fury  will  upon  us  break. 
Immortal  lives  the  seer  beside  the  sea ; 
Through  Hades  pass,  and  soon  the  seer  mayst  see." 

Thus  Izdubar  repHed,  and  him  embraced: 

'■  With  thee,  Heabani,  I  my  throne  have  graced ; 

I''  Tsil-at-tu,"  goddess  of  darkness,  or  shades  of  night. 


9° 


ISHTAR  AND   IZDUBAR 

With  thee  I  go,  mine  own  companion  dear, 

And  on  the  road  each  other  we  may  cheer." 

"  The  way  is  long,  my  King,  and  if  I  hve, 

With  thee  I  go,  but  oh,  thou  must  not  grieve. 

For  perils  great  attend  the  way,  and  old 

Am  I ;  the  suppleness  of  youth  to  hold 

My  strength  I  need,  but  it  alas !  is  gone. 

My  heart  is  ready,  but  I  fear,  my  son, 

These  crippled  limbs  which  Anu's  bull  hath  left 

Of  my  strong  vigor,  have  thy  seer  bereft. 

Too  weak  am  I,  for  that  long  journey  hard 

To  undertake ;  my  presence  would  retard 

Thee, — with  these  wounds ;  nor  strength  have  I  to  last 

To  guard  my  body  in  the  mountain  fast. 

But  if  thou  wilt,  my  strength  is  thine,  my  King! 

To  do  thy  will  my  aged  form  shall  spring 

With  gladness,  and  all  perils  I'll  defy; 

If  need  be,  for  thee  will  thy  servant  die." 

"  Heabani,  noble  one!  my  chosen  seer! 
I  love  thee,  bid  thy  loyal  heart  good  cheer. 
He  steeds  may  take  to  ride  through  all  the  way. 
With  easy  journeys  on  the  road  each  day ; 
From  perils  I  will  guard  thee^  and  defend ; 
To-morrow  then  we  on  our  way  will  wend." 

Equipped  for  the  long  journey  they  appear 
Next  morn  and  leave,  while  Erech's  people  cheer 
Them  on  their  way  across  the  glowing  plain, 
To  perils  dire  they  go — distress  and  pain. 


ISHTAR'S   DESCENT   TO    HADES  91 

TABLET  VI— COLUMN  I 

Ishtar's   Descent  to  Hades — Her   Fearful  Reception 

To  Hades'  darkened  land,  whence  none  return, 

Queen  Ishtar,  Sin's  great  daughter,  now  doth  turn ; 

Inclined  her  ear  and  listened  through  the  void 

That  lay  beneath  of  every  path  devoid, 

The  home  of  darkness,  of  the  Under-World, 

Where  god  Ir-kal-la  '  from  the  heights  was  hurled. 

The  land  and  road  from  whence  is  no  return, 

Where  light  no  entrance  hath  to  that  dark  bourne ; 

Where  dust  to  dust  returns,  devouring  clods ; 

Where  light  dwells  not  in  Tsil-lat-tus  abodes ; 

Where  sable  ravens  hovering  rule  the  air ; 

O'er  doors  and  bolts  dust  reigneth  with  despair. 

Before  the  gates  of  gloom  the  Queen  now  stands. 

And  to  the  keeper  Ishtar  thus  commands : 

"  O  keeper  of  the  waters !  open  wide 

Thy  gate,  that  I  through  these  dark  walls  may  glide ; 

But  if  thou  open'st  not  the  gate  for  me, 

That  I  may  enter,  shattered  thou  shalt  see 

The  doors  and  bolts  before  thee  lying  prone. 

And  from  the  dust  shall  rise  each  skeleton. 

With  fieshless  jaws  devour  all  men  with  thee, 

Till  death  shall  triumph  o'er  mortality." 

The  keeper  to  the  Princess  Ishtar  said : 

"  Withhold  thy  speech !  or  Allat's  fury  dread ! 

To  her  I  go  to  bid  thee  welcome  here." 

To  Allat  then  the  keeper  doth  appear : 

"  Thy  sister  Ishtar  the  dark  waters  seeks — 

The  Queen  of  Heaven,"  thus  Allat's  fury  breaks. 

"  So  like  an  herb  uprooted  comes  this  Queen, 

To  sting  me  as  an  asp  doth  Ishtar  mean? 

What  can  her  presence  bring  to  me  but  hate  ? 

Doth  Heaven's  Queen  thus  come  infuriate  ?  " 

And  Ishtar  thus  replies :     "  The  fount  I  seek, 

^  "  Ir-kal-la,"  the  King  of  Hades,  who        Tiamatu,  the  goddess  of  chaos,  against 
was  hurled  from  the  heights  of  heaven         the  reign    of  the  gods  of  heaven, 
with   the  evil   gods  who   rebelled   with 


92  ISHTAR  AND   IZDUBAR 

Where  I  with  Tammuz,  my  first  love,  may  speak ; 
And  drink  its  waters,  as  sweet  nectar-wines, 
Weep  o'er  my  husband,  who  in  death  rcchnes ; 
My  loss  as  wife  with  handmaids  I  deplore. 
O'er  my  dear  Tammuz  let  my  teardrops  pour." 
And  Allat  said,  "  Go !  keeper,  open  wide 
The  gates  to  her !  she  hath  me  once  defied ; 
Bewitch  her  as  commanded  by  our  laws." 
To  her  thus  Hades  opened  wide  its  jaws. 

"  Within,  O  goddess  !  Cutha  thee  receives ! 

Thus  Hades'  palace  its  first  greeting  gives." 

He  seized  her,  and  her  crown  aside  was  thrown. 

"  O  why,  thou  keeper,  dost  thou  seize  my  crown  ?  " 

"  Within,  O  goddess !  Allat  thee  receives ! 

'Tis  thus  to  thee  our  Queen  her  welcome  gives." 

Within  the  next  gate  he  her  earrings  takes, 

And  goddess  Ishtar  now  with  fury  shakes. 

"  Then  why,  thou  slave,  mine  earrings  take  away  ? ' 

"  Thus  entrance,  goddess,  Allat  bids  this  day." 

At  the  third  gate  her  necklace  next  he  takes, 

And  now  in  fear  before  him  Ishtar  quakes. 

"  And  wilt  thou  take  from  me  my  gems  away  ?  " 

"  Thus  entrance,  goddess,  Allat  bids  this  day." 

And  thus  he  strips  the  goddess  at  each  gate, 

Of  ornaments  upon  her  breast  and  feet 

And  arms ;  her  bracelets,  girdle  from  her  waist, 

Her  robe  next  took,  and  flung  the  Queen  undres'c 

Within  a  cell  of  that  dark  solitude. 

At  last,  before  Queen  Ishtar  Allat  stood, 

When  she  had  long  remained  within  the  walls, 

And  Allat  mocked  her  till  Queen  Ishtar  falls 

Humiliated  on  the  floor  in  woe ; 

Then  turning  wildly,  cursed  her  ancient  foe. 

Queen  Allat  furious  to  her  servant  cries : 

"  Go !  Naintar !  with  disease  strike  blind  her  eyes ! 

And  strike  her  side !  her  breast  and  head  and  feet ; 

With  foul  disease  her  strikC;,  within  the  gate !  " 


EFFECT   OF    ISHTARS    IMPRISONMENT  93 


COLUMN  II 

Effect  of  Ishtar's  Imprisonment  in  Hades — Love  Departs 
FROM  THE  Earth — The  Earth's  Solemn  Dirge  of  Woe. 

When  Lshtar,  Queen  of  Love,  from  Earth  had  flown, 

With  her  love  fled,  and  left  all  nature  prone ; 

From  Earth  all  peace  v.ith  love  then  fled  amain. 

In  loneliness  the  bull  stalked  o'er  the  plain, 

And  tossed  his  drooping  crest  toward  the  sky, 

In  sadness  lay  upon  the  green  to  die ; 

On  the  far  kine  looked  weary  and  bereaved, 

And  turned  toward  the  gods,  and  wondering  grieved. 

The  troubled  kine  then  gravely  chewed  their  cud. 

And  hungerless  in  the  rich  pastures  stood. 

The  ass  his  mate  abandoned,  fled  away, 

And  loveless  wives  then  cursed  the  direful  day ; 

And  loving  husbands  kiss  their  wives  no  more. 

And  doves  their  cooing  ceased,  and  separate  soar ; 

And  love  then  died  in  all  the  breasts  of  men, 

And  strife  supreme  on  earth  was  reveling  then. 

The  sexes  of  mankind  their  wars  divide. 
And  women  hate  all  men,  and  them  deride; 
And  some  demented  hurl  aside  their  gowns, 
And  queens  their  robes  discard  and  jewelled  crowns. 
And  rush  upon  the  streets  bereft  of  shame. 
Their  forms  expose,  and  all  the  gods  defame. 
Alas!  from  earth  the  Queen  of  Love  has  gone. 
And  lovers  'void  their  haunts  with  faces  wan 
And  spurn  from  them  the  hateful  thought  of  love. 
For  love  no  longer  reigns,  all  life  to  move. 
An  awful  thrill  now  speeds  through  Hades'  doors. 
And  shakes  with  horror  all  the  dismal  floors ; 
A  wail  upon  the  breeze  through  space  doth  fly, 
And  howling  gales  sweep  madly  through  the  sky; 
Through  all  the  universe  there  speeds  a  pang 
Of  travail.     Mam-nu-tu  ^  appalled  doth  hang 

^  "  Mam-nu-tu,"  goddess  of  fate. 


94  ISHTAR  AND   IZDUBAR 

Upon  her  blackened  pinions  in  the  air, 

And  piteous  from  her  path  leads  Black  Despair, 

"  The  queen  in  chains  in  Hades  dying  lies, 

And  life  with  her,"  they  cry,  "  forever  dies !  " 

Through  misty  glades  and  darkened  depths  of  space, 

Tornadoes  roar  her  fate  to  Earth's  sweet  face ; 

The  direful  tidings  from  far  Hades  pour 

Upon  her  bosom  with  their  saddest  roar; 

Like  moans  of  mighty  powers  in  misery, 

They  bring  the  tale  with  awful  minstrelsy. 

And  Earth  her  mists  wrapped  round  her  face  in  woe, 

While  icy  pangs  through  all  her  breast  deep  flow. 

Her  bosom  sobbing  wails  a  mighty  moan, 

"  Alas  !  forever  my  sweet  queen  hath  flown  !  " 

With  shrieks  of  hurricane,  and  ocean's  groan. 

And  sobbing  of  the  winds  through  heights  unknown, 

Through  mountain  gorges  sweep  her  wails  of  woe. 

Through  every  land  and  seas,  her  sorrows  flow: 

Oh,  moan !  oh,  moan  !  dear  mountains,  lakes,  and  seas ! 

Oh,  weep  with  me  dear  plants,  and  flowers,  and  trees ! 

Alas !  my  beauty  fading  now  will  die ! 

Oh,  weep,  ye  stars,  for  me  in  every  sky! 

Oh,  Samas,  hide  thy  face !  I  am  undone ! 

Oh,  weep  with  me  Ur-ru,^  my  precious  son. 

Let  all  your  notes  of  joy,  my  birds,  be  stilled; 

Your  mother's  heart  with  dread  despair  is  filled: 

Come  back,  my  flowerets,  with  your  fragrant  dews ; 
Come,  all  my  beauties,  with  your  brightest  hues ; 
Come  back,  my  plants  and  buds  and  youngling  shoots ! 
Within  your  mother's  bosom  hide  your  roots. 
Oh,  children,  children !     Love  hath  fled  away, 
Alas!  that  life  I  gave  should  see  this  day! 
Your  queen  lies  dying  in  her  awful  woe. 
Oh,  why  should  she  from  us  to  Hades  go  ?  " 

Wide  Nature  felt  her  woe,  and  ceased  to  spring. 
And  withered  buds  their  vigor  lost,  and  fling 
No  more  their  fragrance  to  the  lifeless  air; 
The  fruit-trees  died,  or  barren  ceased  to  bear ; 

2  "  Ur-ru,"   the    moon-god. 


PAPSUKUL  INTERCEDES  FOR  ISHTAR  95 

The  male  plants  kiss  their  female  plants  no  more ; 

And  pollen  on  the  winds  no  longer  soar 

To  carry  their  caresses  to  the  seed 

Of  waiting  hearts  that  unavailing  bleed, 

Until  they  fold  their  petals  in  despair, 

And  dying,  drop  to  earth,  and  wither  there. 

The  growing  grain  no  longer  fills  its  head, 

The  fairest  fields  of  corn  lie  blasted,  dead. 

All  Nature  mourning  dons  her  sad  attire. 

And  plants  and  trees  with  falling  leaves  expire. 

And  Samas'  light  and  moon-god's  soothing  rays 

Earth's  love  no  more  attracts ;  recurring  days 

Are  shortened  by  a  blackness  deep  profound 

That  rises  higher  as  the  days  come  round. 

At  last  their  light  flees  from  the  darkened  skies, 

The  last  faint  gleam  now  passes,  slowly  dies. 

Upon  a  blasted  world,  dread  darkness  falls. 

O'er  dying  nature,  crumbling  cities'  walls. 

Volcanoes'  fires  are  now  the  only  light. 

Where  pale-faced  men  collect  around  in  fright; 

With  fearful  cries  the  lurid  air  they  rend, 

To  all  the  gods  their  wild  petitions  send. 


COLUMN  III 

Papsukul,  the  God  of  Hope,  and  Herald  of  the  Gods,  Flies 
FROM  the  Earth  and  Intercedes  for  the  Release  of 

ISHTAR,  AND   HeA  GrANTS   HiS  PrAYER 

O  Hope !  thou  fleeting  pleasure  of  the  mind. 

Forever  with  U3  stay,  our  hearts  to  bind! 

We  cling  to  thee  till  life  has  fled  away ; 

Our  dearest  phantom,  ever  with  us  stay ! 

Without  thee,  we  have  naught  but  dread  despair, 

The  worst  of  all  our  torments  with  us  here ; 

Oh,  come  with  thy  soft  pinions,  o'er  us  shine ! 

And  we  will  worship  thee,  a  god  divine : 

The  ignis  faUiiis  of  all  our  skies 

That  grandly  leads  us^  vanishes  and  dies, 


96  ISHTAR  AND  IZDUBAR 

And  we  are  left  to  grope  in  darkness  here, 
Without  a  ray  of  Hght  our  Hves  to  cheer. 
Oh,  stay !  sweet  Love's  companion,  ever  stay ! 
And  let  us  hope  with  love  upon  our  way ! 
We  reck  not  if  a  phantom  thou  hast  been. 
And  we  repent  that  we  have  ever  seen 
Thy  light  on  earth  to  lead  us  far  astray ; 
P"orever  stay !  or  ever  keep  away ! 

When  Papsukul  beheld  in  man's  abodes 

The  change  that  spread  o'er  blasted,  lifeless  clods. 

And  heard  earth's  wailing  through  the  waning  light, 

With  vegetation  passing  out  of  sight, 

From  the  doomed  world  to  Heaven  he  quickly  flies, 

While  from  the  earth  are  rising  fearful  cries. 

To  Samas'  throne  he  speeds  with  flowing  tears, 

And  of  the  future  dark  he  pours  his  fears. 

To  Sin,  the  moon-god,  Pap-su-kul  now  cries 

O'er  Ishtar's  fate,  who  in  black  Hades  lies ; 

O'er  Earth's  dire  end,  which  with  Queen  Ishtar  dies; 

To  Hea  he  appeals  with  mournful  cries : 

"  O  Hea,  our  Creator,  God  and  King ! 

Queen  Ishtar  now  is  lying  prone. 
To  Earth,  our  godly  queen  again,  oh,  bring ! 

I  trust  thy  love,  O  Holy  One ! 
To  all  the  gods  who  reign  o'er  us  on  high 

I  pray !  thus  Hope  thine  aid  implores, 
Release  our  queen !   To  Hades  quickly  fly ! 

Thy  Pap-su-kul  wuth  faith  adores. 

"  The  bull  hath  left  the  lowing  kinc  bereaved, 

And  sulking  dies  in  solitude ; 
The  ass  hath  fled  away,  his  mates  hath  grieved. 

And  women  are  no  more  imbued 
With  love,  and  drive  their  husbands  far  away. 

And  wives  enjoy  not  their  caress ; 
All  peace  and  love  have  gone  from  earth  this  day. 

And  love  on  earth  knows  not  its  bliss. 


HEA  GRANTS  HIS  PRAYER  97 

"  The  females  die  through  all  the  living  world. 

Among  all  beasts^  and  men,  and  plants ; 
All  love  from  them  on  earth  have  madly  hurled, 

For  blissful  love  no  more  each  pants ; 
And  Samas'  light  is  turned  away  from  Earth, 

And  left  alone  volcanoes'  fire ; 
The  land  is  filled  with  pestilence  and  dearth, 

All  life  on  earth  will  soon  expire." 

When  Hea  heard  the  solemn  chant  of  Hope, 
From  his  high  throne  he  let  his  sceptre  drop, 
And  cried :   "  And  thus,  I  rule  o'er  all  mankind ! 
For  this,  I  gave  them  life,  immortal  mind; 
To  earth's  relief,  my  herald  shall  quick  go, 
I  hear  thy  prayer^  and  song  of  Ishtar's  woe." 

"  Go !  At-su-su-namir,  with  thy  bright  head ! 
With  all  thy  light  spring  forth !  and  quickly  speed ; 
Towards  the  gates  of  Hades,  turn  thy  face ! 
And  quickly  fly  for  me  through  yonder  space. 
Before  thy  presence  may  the  seven  gates 
Of  Hades  open  with  their  gloomy  grates; 
May  Allat's  face  rejoice  before  thy  sight. 
Her  rage  be  soothed,  her  heart  filled  with  delight; 
But  conjure  her  by  all  the  godly  names. 
And  fearless  be, — towards  the  roaring  streams 
Incline  thine  ear,  and  seek  the  path  there  spread. 
Release  Queen  Ishtar !  raise  her  godly  head ! 
And  sprinkle  her  with  water  from  the  stream; 
Her  purify !  a  cup  filled  to  the  brim 
Place  to  her  lips  that  she  may  drink  it  all. 
The  herald  as  a  meteor  doth  fall, 
With  blazing  fire  disparts  the  hanging  gloom 
Around  the  gates  of  that  dark  world  of  doom." 
7 


98  ISHTAR  AND   IZDUBAR 


COLUMN  IV 

Release    of    Ishtar — Her    Attempts    to    Bring    to    Life 
Ta.mmuz,  Her  First  Lover 

When  Allat  saw  the  flaming  herakl  come. 
And  his  l)right  hght  dis])elHng  all  her  gloom, 
She  beat  her  breast ;  and  at  him  furious  foams 
In  rage,  and  stamping  shakes  all  Hades'  domes, 
Thus  cursed  the  herald,  At-su-su-namir : 
"  Away !  thou  herald !  or  I'll  chain  thee  here 
In  my  dark  vaults,  and  throw  thee  for  thy  food 
The  city's  garbage,  which  has  stagnant  stood, 
With  impure  waters  for  thy  daily  drink, 
And  lodge  thee  in  my  prison  till  you  sink 
From  life  impaled  in  yonder  dismal  room 
Of  torture;  to  thy  fate  so  thou  hast  come? 
Thine  offspring  with  starvation  I  will  strike !  " 

At  last  obedient  doth  Allat  speak : 

"  Go,  Namtar !  and  the  iron  palace  strike ! 

O'er  Asherim  ^  adorned  let  the  dawn  break ! 

And  seat  the  spirits  on  their  thrones  of  gold ! 

Let  Ishtar  Life's  bright  waters  then  behold. 

And  drink  her  fill,  and  bring  her  then  to  me ; 

From  her  imprisonment,  I  send  her  free." 

And  Namtar  then  goes  through  the  palace  walls, 

And  flings  the  light  through  all  the  darkened  halls, 

And  places  all  the  spirits  on  their  thrones, 

Leads  Ishtar  to  the  waters  near  the  cones. 

She  drinks  the  sparkling  water  now  with  joy. 

Which  all  her  form  doth  cleanse  and  purify. 

And  he  at  the  first  gate  her  robe  returns. 

And  leads  her  through  the  second ;  where  he  turns, 

'  "  Asherim,"  literally  "  stone  stakes  "  name     of     the     angcl     of     death,     who 

or    "  cones,"    the    symbols    of    the    god-  separates   the    souls   of    men   from   their 

dess    Asherah    or    Ishtar    (Sayce),    but  bodies,   Cal.   Die,  p.    io6.     Cones  are  to 

Calmet   says   that   the   god   Ashima  is   a  be   seen   in   the    British   Museum   which 

deity  of  very  uncertain  origin,  and  that  are    nrobably    of    the    charpctcr    which 

the  name  "  Ashima  "  may  be  very  well  renresentcd    Elah-Gabalah,   the   sun-god. 

compared  with   the   Persian   "  asuman  "  adored    in    Rome    during    the    reign    of 

("  iieaven  ") ;     in    "Zend,"    "  acmano,"  Heiiogabalus.       The    svmbol    and    wor- 

so    Gesenius    in    his    Man.     Lex.,     1832.  ship   came   from   Hamath   in   Sj'ria. 
This  also,  according  to  the  magi,  is  the 


RELEASE    OF    ISHTAR 

And  gives  her  bracelets  back  ; — thus  at  each  door 
Returns  to  her  her  girdle,  gems ;  then  o'er 
Her  queenly  brow  he  placed  her  shining  crown. 
With  all  her  ornaments  that  were  her  own, 
She  stands  with  pride  before  the  seventh  gate, 
And  Xamtar  bows  to  her  in  solemn  state : 

"  Thou  hast  no  ransom  to  our  queen  here  paid 
L\ir  thy  deliverance,  yet  thou  hast  said 
Thy  Tammuz  thou  didst  seek  within  our  walls. 
Turn  back !  and  thou  wilt  find  him  in  these  halls. 
To  bring  him  back  to  life  the  waters  pour 
Upon  him;  they  thy  Tammuz  will  restore; 
With  robes  thou  mayst  adorn  him  and  a  crown 
Of  jewels,  and  thy  maid  with  thee  alone 
Shall  give  thee  comfort  and  appease  thy  grief. 
Kharimtu,  Samkha  come  to  thy  relief !  " 

Now  Ishtar  lifts  her  eyes  within  a  room 
Prepared  for  her,  and  sees  her  maidens  come, 
Before  a  weird  procession  wrapped  in  palls, 
That  soundless  glide  within  and  fills  the  halls. 
Before  her  now  they  place  a  sable  bier 
Beside  the  fount ;  and  Ishtar,  drawing  near. 
Raised  the  white  pall  from  Tammuz's  perfect  form. 
The  clay  unconscious,  had  that  mystic  charm 
Of  Beauty  sleeping  sweetly  on  his  face, — 
Of  agony  or  sorrow  left  no  trace : 
But,  oh !  that  awful  wound  of  death  was  there 
With  its  deep  mark ; — the  wound^  and  not  the  scar. 

When  Ishtar's  eyes  beheld  it,  all  her  grief 
Broke  forth  afresh,  refusing  all  relief ; 
She  smote  her  breast  in  woe,  and  moaning  cried. 
Nor  the  bright  waters  to  his  wound  applied : 
"  O  Tammuz !  Tammuz !  turn  thine  eyes  on  me ! 
Thy  queen  thou  didst  adorn,  before  thee  see! 
Behold  the  emeralds  and  diamond  crown 
Thou  gavest  me  when  I  became  thine  own! 
Alas !  he  answers  not ;  and  must  I  moiirn 
Forever  o'er  mv  love  within  this  bourne? 


99 


loo  ISHTAR  AND   IZDUBAR 

But,  oh !  the  waters  from  this  glowing  stream ! 
Perhaps  those  eyes  on  me  with  love  will  beam, 
And  I  shall  hear  again  his  song  of  love. 
Oh,  quickly  let  these  waters  to  me  prove 
Their  claim  to  banish  death  with  magic  power !  " 

Then  with  her  maids,  she  o'er  his  form  doth  pour 
The  sparkling  drops  of  life — 

"  He  moves !  he  lives  ! 
What  happiness  is  this  my  heart  receives? 
O  come,  my  Tammuz  !  to  my  loving  arms !  " 

And  on  breast  his  breathing  form  she  warms ; 
With  wondering  eyes  he  stares  upon  his  queen. 
And  nestling  closed  his  eyes  in  bliss  again. 

COLUMN  V 

Tammuz  is  Restored  to  Life  by  the  Waters  of  Life — His 
Song  of  Love 

The  nectared  cup  the  queen  placed  to  his  lips. 

And  o'er  his  heaving  breast  the  nectar  drips. 

And  now  his  arms  are  folded  round  his  queen, 

And  her  fond  kisses  he  returns  again ; 

And  see !  they  bring  to  him  his  harp  of  gold. 

And  from  its  strings,  sweet  music  as  of  old 

His  skilful  hands  wake  through  the  sounding  domes ; 

Oh,  how  his  Song  of  Love  wakes  those  dark  rooms ! 

"  My  Queen  of  Love  comes  to  my  arms ! 
Her  faithful  eyes  have  sought  for  me. 
My  Love  comes  to  me  with  her  charms; 
Let  all  the  world  now  happy  be ! 
My  queen  has  come  again ! 

Forever,  dearest,  let  me  rest 

Upon  the  bosom  of  my  queen ! 
Thy  lips  of  love  are  honeyed  best ; 

Come !  let  us  fly  to  bowering  green ! 
To  our  sweet  bower  again. 


TAMMUZS   SONG   OF   LOVE 

O  Love  on  Earth !  O  Love  in  Heaven ! 

That  dearest  gift  which  gods  have  given, 
Through  all  my  soul  let  it  be  driven, 

And  make  my  heart  its  dearest  haven, 
For  Love  returns  the  kiss ! 

Oh !  let  me  pillow  there  within 

Thy  breast,  and,  oh,  so  sweetly  rest, 

My  life  anew  shall  there  begin ; 

On  thy  sweet  charms,  oh,  let  me  feast! 
Life  knows  no  sweeter  bliss. 

Oh,  let  me  feast  upon  thy  lips, 

As  honey-bird  the  nectar  sips. 
And  drink  new  rapture  through  my  lips. 

As  honey-bee  its  head  thus  drips 
In  nectarine  abyss ! 

0  Love,  sweet  queen !  my  heart  is  thine ! 
My  Life  I  clasp  within  mine  arms ! 

My  fondest  charmer,  queen  divine! 
My  soul  surrenders  to  thy  charms, 
In  bliss  would  fly  away. 

No  dearer  joy  than  this  I  want ; 

If  love  is  banished  from  that  life 
There  bodyless,  my  soul  would  pant. 

And  pine  away  in  hopeless  grief, 
If  love  be  fled  away. 

If  Love  should  hide  and  fold  her  wings 
In  bowers  of  yonder  gleaming  skies, 

Unmeaning  then  each  bard  oft  sings 
Of  bliss  that  lives  on  earth  and  dies, — - 
I  want  such  love  as  this. 

1  want  thy  form,  thy  loving  breast, 
Mine  arms  of  love  surrounding  thee, 

And  on  thy  bosom  sweetly  rest, 

Or  else  that  world  were  dead  to  me. 
No  other  life  is  bliss. 


ISHTAR  AND   IZDUBAR 

If  it  is  thus,  my  queen,  I  go 

With  joy  to  yonder  blissful  clime; 

But  if  not  so,  then  let  me  flow 

To  soil  and  streams  through  changing  time, 
To  me  would  be  more  bliss. 

For  then,  in  blooming  flowerets,  I 
Could  earth  adorn,  my  soul  delight. 

And  never  thus  on  earth  could  die ; 
For  though  I  should  be  hid  from  sight. 
Would  spring  again  with  joy ! 

And  sing  as  some  sweet  warbling  bird. 
Or  in  the  breezes  wave  as  grain, 

As  yellow  sun-birds  there  have  whirred 
On  earth,  could  I  thus  live  again. 
That  beauteous  world  enjoy  ! 

'Mid  safflower-fields  or  waving  cane, 

Or  in  the  honeysuckles  lie, 
In  forms  of  life  would  breathe  again. 

Enjoy  Earth's  sweetest  revelry, 
And  ever  spring  again ! 

Each  life  to  me  new  joys  would  bring. 
In  breast  of  beast  or  bird  or  flower, 

In  each  new  form  new  joys  would  spring, 
And  happy,  ever,  Love  would  soar ! 
Triumphant  filled  wath  joy! 

In  jujube  or  tamarisk 

Perhaps  would  come  to  life  again. 
Or  in  the  form  of  fawns  w^ould  frisk 

'Mid  violets  upon  the  plain; 
But  I  should  live  again ! 

And  throl)  beneath  the  glistening  dew. 

In  bam])oo  tufts,  or  mango-trees, 
In  lotus  bloom,  and  spring  anew. 

In  rose-tree  bud,  or  such  as  these 
On  Earth  return  again ! 


ESCAPE   OF   TAMMUZ   FROM    HADES  103 

And  I  should  learn  to  love  my  mate, 

In  beast  or  singing  bird  or  flower, 
For  kiss  of  love  in  hope  could  wait ; 

Perhaps  I  then  Vvould  come  that  hour, 
In  form  1  have  again  ! 


And  love  you  say,  my  queen,  is  there. 
Where  1  can  breathe  with  life  anew  ? 

But  is  it  so  ?   My  Love,  beware ! 

For  some  things  oft  are  false,  some  true. 
But  I  thee  trust  again ! 

We  fly  away !  from  gates  away ! 

Oh,  life  of  bliss!     Oh,  breath  of  balm! 
With  wings  we  tread  the  Silver  Way, 

To  trailing  vines  and  feathery  palm, 
To  bower  of  love  again." 


COLUMN    VI 

Escape  of  Tammuz  from  Hades — His  Death  in  the 
Clouds — Funeral  Procession  of  the  Gods — Ishtar's 
Elegy  Over  the  Death  of  Tammuz — His  Revival  in 
Hades,  where  FIe  is  Crowned  as  the  Lord  of  Hades — 
Ishtar's  Return  Brings  Light  and  Love  Back  to 
Earth. 

But  see !  they  pass  from  those  dark  gates  and  walls. 

And  fly  upon  the  breeze  from  Hades'  halls, 

Hark  !   hark  !   the  sounding  harp  is  stilled  !    it  falls 

From  Tammuz's  hands  I     Oh,  how  its  wailing  calls 

To   you  bright  m-ni  ^   flying  through   the  skies, 

See  I    one  sweet  spirit  of  the  wind  swift  flies 

And  grasps  the  wailing  harp  before  it  ends 

Its  wail  of  woe,  and  now  beneath  it  bends, 

With  silent  pinions  listening  to  its  strings. 

Wild  sobbing  on  the  wands ; — with  wailing  rings 

The  conscious  harp,  and  trembles  in  her  hands. 

^  "  Zi-ni,"    pronouin:i.d   "  Zce-nee,"    spirits  of  the  wind. 


I04  ISHTAR  AND  IZDUBAR 

A  rush  of  pinions  comes  from  myriad  lands, 
With  moanings  sends  afar  the  awful  tale, 
And  mourners  brings  with  every  whispering  gale. 
And  see !  the  queen's  companion  fainting  sinks ! 
She  lays  him  on  that  cloud  with  fleecy  brinks ! 
And  oh !   his  life  is  ebbing  fast  away ! 
She  wildly  falls  upon  his  breast,  and  gray 
Her  face  becomes  with  bitter  agony. 
She  tearless  kneels,  wrapt  in  her  misery 
And  now  upon  his  breast  she  lays  her  head, 
With  tears  that  gods,  alas !  with  men  must  shed  ; 
She  turning,  sobs  to  her  sweet  waiting  maids. 
Who  weeping  o'er  her  stand  with  bended  heads : 
"  Assemble,  oh,  my  maids,  in  mourning  here. 
The  gods  !  and  spirits  of  the  earth  bring  near !  " 

They  come !   they  come !    three  hundred  spirits  high, 

The  heavenly  spirits  come  !  the  I-gi-gi ! 

From  Heaven's  streams  and  mouths  and  plains  and  vales. 

And  gods  by  thousands  on  the  w4ngs  of  gales. 

The  spirits  of  the  earth,  An-un-na-ci, 

Now  join  around  their  sisters  of  the  sky. 

Hark !  hear  her  weeping  to  the  heavenly  throng, 

Imploring  them  to  chant  their  mournful  song: 

"  With  your  gold  lyres,  the  dirge,  oh,  sing  with  me ! 
And  moan  with  me,  with  your  sweet  melody ; 
With  swelling  notes,  as  zephyrs  softly  wail, 
And  cry  with  me  as  sobbing  of  the  gale. 
O  Earth  !  dear  Earth  !  oh,  wail  with  thy  dead  trees ! 
With  sounds  of  mountain  torrents,  moaning  seas ! 
And  spirits  of  the  lakes,  and  streams,  and  vales. 
And  Zi-ku-ri  of  mountains'  trackless  trail, 
Join  our  bright  legions  with  your  queen !    Oh,  weep 
With  your  sad  tears,  dear  spirits  of  the  deep ! 
Let  all  the  mournful  sounds  of  earth  be  heard. 
The  breeze  hath  carried  stored  from  beast  and  bird ; 
Join  the  sweet  notes  of  doves  for  their  lost  love 
To  the  wild  moans  of  hours, — wailing  move ; 


FUNERAL   PROCESSION    OF   THE   GODS  105 

Let  choirs  of  Heaven  and  of  tlie  earth  then  peal, 
All  living  beings  my  dread  sorrow  feel ! 
Oh,  come  with  saddest,  weirdest  melody, 
Join  earth  and  sky  in  one  sweet  threnody ! " 

Ten  thousand  times  ten  thousand  now  in  line. 
In  all  the  panoplies  of  gods  divine ; 
A  million  crowns  are  shining  in  the  light, 
A  million  sceptres,  robes  of  purest  white ! 
Ten  thousand  harps  and  lutes  and  golden  lyres 
Are  waiting  now  to  start  the  Heavenly  choirs. 

And  lo !   a  chariot  from  Heaven  comes. 

While  halves  rise  from  yonder  sapphire  domes ; 

A  chariot  incrusted  with  bright  gems, 

A  blaze  of  glory  shines  from  diadems. 

See !  in  the  car  the  queen  o'er  Tammuz  bends, 

And  nearer  the  procession  slowly  wends. 

Her  regal  diadem  with  tears  is  dimmed ; 

And  her  bright  form  by  sorrow  is  redeemed 

To  sweeter,  holier  beauty  in  her  woe ; 

Her  tears  a  halo  form  and  brighter  flow. 

Caparisoned  w'ith  pearls,  ten  milk-white  steeds 

Are  harnessed  to  her  chariot  that  leads ; 

On  snow-white  swans  beside  her  ride  her  maids. 

They  come  !   through  yonder  silver  cloudy  glades  ! 

Behind  her  chariot  ten  sovereigns  ride ; 

Behind  them  comes  all  Heaven's  lofty  pride. 

On  pale  white  steeds,  the  chargers  of  the  skies. 

The  clouds  of  snowy  pinions  rustling  rise ! 

But  hark !  what  is  that  strain  of  melody 

That  fills  our  souls  with  grandest  euphony  ? 

Hear  how  it  swells  and  dies  upon  the  breeze ! 

To  softest  whisper  of  the  leaves  of  trees ; 

Then  sweeter,  grander,  nobler,  sweeping  comes. 

Like  myriad  lyres  that  peal  through  Heaven's  domes. 

But,  oh !  how  sad  and  sweet  the  notes  now  come ! 

Like  music  of  the  spheres  that  softly  hum ; 

It  rises,  falls,  with  measured  melody. 


io6  ISHTAR  AND   IZDUBAR 

With  saddest  notes  and  mournful  symphony. 
From  all  the  universe  sad  notes  repeat 
With  doleful  strains  of  woe  transcendent,  sweet ; 
Hush  !   hear  the  song !   my  throbbing  heart  be  still ! 
The  songs  of  gods  above  the  heavens  fill ! 

"  Oh,  weep  with  your  sweet  tears,  and  mourning  chant, 
O'er  this  dread  loss  of  Heaven's  queen. 
With  her,  O  sisters,  join  your  sweetest  plaint 

O'er  our  dear  Tammuz,  Tammuz  slain. 
Come,  all  ye  spirits,  with  your  drooping  wings, 
No  more  to  us  sweet  joy  he  brings ; 
Ah,  me,  my  brother !  ^ 

Oh,  weep  !  oh,  weep  !  ye  spirits  of  the  air, 

Oh,  weep  !   oh,  weep  !   An-un-na-ci ! 
Our  own  dear  queen  is  filled  with  dread  despair. 

Oh,  pour  your  tears,  dear  earth  and  sky, 
Oh,  weep  with  bitter  tears,  O  dear  Sedu, 
O'er  fearful  deeds  of  Nin-azu  ; 

Ah,  me,  my  brother ! 

Let  joy  be  stilled !  and  every  hope  be  dead ! 

And  tears  alone  our  hearts  distil. 
My  love  has  gone ! — to  darkness  he  has  fled  ; 

Dread  sorrow's  cup  for  us,  oh,  fill ! 
And  weep  for  Tammuz  we  have  held  so  dear. 
Sweet  sisters  of  the  earth  and  air ; 
Ah,  me,  my  sister ! 

Oh,  come  ye,  dearest,  dearest  Zi-re-nu, 

With  grace  and  mercy  help  us  bear 
Our  loss  and  hers ;  our  weeping  queen,  oh,  see ! 

And  drop  with  us  a  sister's  tear. 
Before  your  eyes  our  brother  slain !   oh,  view ; 
Oh,  weep  with  us  o'er  him  so  true ; 
Ah,  me,  his  sister ! 

1  "  Ah,  me,   my  brother,  and,  ah,  me,  It    is    referred   to    in   Jer.    xxii.    i8,    and 

my    sister!      Ah,    me,    Adonis    (or   Tarn-  in  Ezek.  viii.   14,  and  Amos  viii.  10,  and 

muz),     and      ah,      me,      his      lady      (or  Zech.   xii.    10,    11.     See   Smith's    revised 

queen)!  "   is  the  wailing  cry  uttered  by  edition  of  "  Chal.   Ace.   of  Genesis,"  by 

the  worshippers  of  Tammuz  or   Adonis  Sayce,   pp.   247,   24S. 
when    celebrating    his    untimely    death. 


ISHTAR'S  RETURN  TO  EARTH  107 

The  sky  is  (lead  ;  its  beauty  all  is  gone, 
Oh,  weep,  ye  clouds,  for  my  dead  love ! 

Your  queen  in  her  dread  sorrow  now  is  prone. 
O  rocks  and  hills  in  tears,  oh,  move ! 

And  all  my  heavenly  flowerets  for  me  weep, 

O'er  him  who  now  in  death  doth  sleep ; 
Ah,  me,  my  Tammuz ! 

Oh,  drop  o'er  him  your  fragrant  dewy  tears. 
For  your  own  queen  who  brings  you  joy. 

For  Love,  the  Queen  of  Love,  no  longer  cheers, 
L'pon  my  heart  it  all  doth  cloy. 

Alas !    I  give  you  love,  nor  can  receive, 

O  all  my  children  for  me  grieve ; 
Ah,  me,  my  Tammuz ! 

Alas  !   alas  !   my  heart  is  dying — dead  ! 

With  all  these  bitter  pangs  of  grief 
Despair  hath  fallen  on  my  queenly  head, 

Oh,  is  there,  sisters,  no  relief? 
Hath  Tammuz  from  me  ever,  ever,  gone? 
My  heart  is  dead,  and  turned  to  stone ; 
Ah,  me,  his  queen ! 

My  sister  spirits,  O  my  brothers  dear. 

My  sorrow  strikes  me  to  the  earth ; 
Oh,  let  me  die !   I  now  no  fate  can  fear, 

My  heart  is  left  a  fearful  dearth. 
Alas,  from  me  all  joy  !   all  joy  !   hath  gone  ; 
Oh,  Ninazu,  what  hast  thou  done  ? 
Ah,  me,  his  queen !  " 

To  Hades'  world  beyond  our  sight  they  go, 
And  leave  upon  the  skies  Mar-gid-da's  -  glow, 
That  shines  eternally  along  the  sky. 
The  road  where  souls  redeemed  shall  ever  fly. 
Prince  Tammuz  now  again  to  life  restored, 
Is  crowned  in  Hades  as  its  King  and  Lord,^ 

-  "  Mar-gid-da,"    "  the    Long    Road."  titles  given  to  Tammuz  in  an  Accadian 

We  have  also  given  the  Accadian  name  hymn    found    in    "  C.    I.    VV.    A.,"    vol. 

for    "  The    Milky    Way."      It    was    also  iv.    27,    i,    2.      See    also    translation    in 

called   by  them  the  "  River  of   Night."  "  Records  of  the   Past,"   vol.   xi.   p.    131. 

* "  Lord    of    Hades  "    is    one    of    the 


io8  ISHTAR  AND   IZDUBAR 

And  Ishtar's  sorrow  thus  appeased,  she  flies 
To  earth,  and  fills  with  lij^ht  and  love  the  skies. 


TABLET  VII— COLUMN  I 

The  King  and  Seer  Conversing  on  Their  Way  to  Khasi- 
SiVDRA — Interpretation  of  the  King's  Dream  in  the 
Palace  on  the  Night  of  the  Festival 

"  The  dream,  my  seer,  which  I  beheld  last  night 
Within  our  tent,  may  bring  to  us  delight. 
I  saw  a  mountain  summit  flash  with  fire, 
That  like  a  royal  robe  or  god's  attire 
Illumined  all  its  sides.    The  omen  might 
Some  joy  us  bring,  for  it  was  shining  bright." 
And  thus  the  Sar  revealed  to  him  his  dream. 

Heabani  said,  "  My  friend,  though  it  did  seem 

Propitious,  yet,  deceptive  was  it  all, 

And  came  in  memory  of  Elam's  fall. 

The  mountain  burning  was  Khuml)aba's  halls 

We  fired,  when  all  his  soldiers  from  the  walls 

Had  fled ; — the  ni-takh-garri,^ — on  that  morn, 

Of  such  deceptive  dreams,  I  would  thee  warn !  " 

Some  twenty  kaspu  they  have  passed  this  day. 

At  thirty  kaspu  they  dismount  to  pray 

And  raise  an  altar,  Samas  to  beseech 

That  they  their  journey's  end  may  safely  reach. 

The  tent  now  raised,  their  evening  meal  prepare 

Beneath  the  forest  in  the  open  air  ; 

And  Izdubar  brought  from  the  tent  the  dream 

He  dreamed  the  festal  night  when  Ishtar  came 

To  him ; — he  reads  it  from  a  written  scroll : 

"  Upon  my  sight  a  vision  thus  did  fall : 

I  saw  two  men  that  night  beside  a  god ; 

One  man  a  turban  wore,  and  fearless  trod. 

The  god  reached  forth  his  hand  and  struck  him  down 

Like  mountains  hurled  on  fields  of  corn,  thus  prone 

'  "  Ni-takh-garri,"   "  the  helpers,"  or  soldiers  of  Khumbaba. 


INTERPRETATION  OF  THE  KING'S  DREAM  109 

He  lay ;  and  Izdubar  then  saw  the  god 

Was  Anatu,^  who  struck  him  to  the  sod. 

The  troubler  of  all  men,  Samu's  fierce  queen, 

Thus  struck  the  turbaned  man  upon  the  plain. 

He  ceased  his  struggling,  to  his  friend  thus  said : 

'  My  friend,  thou  askest  not  why  I  am  laid 

Here  naked,  nor  my  low  condition  heed. 

Accursed  thus  I  lie  upon  the  mead ; 

The  god  has  crushed  me,  burned  my  limbs  with  fire.' 

The  vision  from  mine  eyes  did  then  expire. 
A  third  dream  came  to  me,  which  I  yet  fear, 
The  first  beyond  my  sight  doth  disappear. 
A  fire-god  thundering  o'er  the  earth  doth  ride ; 
The  door  of  darkness  burning  flew  aside ; 
Like  a  fierce  stream  of  lightning,  blazing  fire, 
Beside  me  roared  the  god  with  fury  dire. 
And  hurled  wide  death  on  earth  on  every  side  ; 
And  quickly  from  my  sight  it  thus  did  glide. 
And  in  its  track  I  saw  a  palm-tree  green 
Upon  a  waste,  naught  else  by  me  was  seen." 

Heabani  pondering,  thus  explained  the  dream : 
"  My  friend,  the  god  was  Samas,  who  doth  gleam 
With  his  bright  glory,  power,  our  God  and  Lord, 
Our  great  Creator  King,  whose  thunders  roared 
By  thee,  as  through  yon  sky  he  takes  his  way; 
P'or  his  great  favor  we  should  ever  pray. 
The  man  thou  sawest  lying  on  the  plain 
Was  thee,  O  King, — to  fight  such  power  is  vain. 
Thus  Anatu  will  strike  thee  with  disease. 
Unless  thou  soon  her  anger  shalt  appease ; 
And  if  thou  warrest  with  such  foes  divine, 
The  fires  of  death  shall  o'er  thy  kingdom  shine. 
The  palm-tree  green  upon  the  desert  left 
Doth  show  that  we  of  hope  are  not  bereft ; 
The  gods  for  us  their  snares  have  surely  weft,^ 
One  shall  be  taken,  and  the  other  left." 

2  "  Anatu,"  the  consort  of  Anu.  s  "  Weft,"   weaved. 


no  ISHTAR  AND   IZDUBAR 

COLUMN    II 

Contest  with  the  Dragons  in  the  Mountains — The  Seer 
IS  Mortally  Wounded — His  Calm  View  of  the  Here- 
after 

^  "O  Mam-mitii,  thou  god  of  fate  and  death ! 
Thou  spirit  of  Tierce  hate  and  parting  l)reath, 
Thou  banisher  of  joy !     O  ghastly  Law. 
That  gathers  countless  forces  in  thy  maw ! 
A  phantom  !  curse  !  and  oft  a  blessing,  joy  ! 
All  Heaven  and  earth  thy  hands  shall  e  er  employ. 
With  blessings  come,  or  curses  to  us  bring, 
The  god  who  fails  not  with  her  hovering  wing; 
Nor  god,  nor  man  thy  coming  e'er  may  ken, 
O  mystery !  thy  ways  none  can  explain." 

If  thou  must  come  in  earthquakes,  tire,  and  flood, 

Or  pestilence  and  eftsoons  cry  for  blood, 

Thou  comest  oft  with  voice  of  sweetest  love. 

Our  dearest,  fondest  passions,  hopes,  to  move ; 

And  men  have  worshipped  thee  in  every  form. 

In  fear  have  praised  thee,  sought  thy  feet  to  charm. 

We  reck  not  if  you  blessings,  curses  bring, 

For  men  oft  change  thy  noiseless,  ghoulish  wing. 

And  yet.  thou  comest.  goddess  Mam-mitu, 

To  bring  with  thee  the  feet  of  Nin-a-zu, 

Two  sister  ghouls,  remorseless,  tearless,  wan, 

We  fear  ye  not;  ye  bu'i-dii,'-  begone! 

Sweet  life  renews  itself  in  holy  love. 
Your  victory  is  naught !     Ye  vainly  rove 
Across  our  pathway  with  yours  forms  inane, 
For  somewhere,  though  we  die,  we  live  again. 
"  The  soul  departed  shall  in  glory  shine. 
As  burnished  gold  its  form  shall  glow  divine, 
And  Samas  there  shall  grant  to  us  new  life  ; 
And  Merodac,  the  eldest  son,  all  strife 

'  We   have   here   quoted   an   Accadian  "  Accadian  hymn  on  the  future  of  the 

hymn  to  the  goddess  cf  late.     ("  Trans.  just.      ("  Trans.    Soc.    oi    Bib.    Arch.," 

Soc.  of   Bib.   Arch.,"   vol.   ii.   p.   39.)  vol.  ii.   p.  32.) 

^  ■'  Bu'i-du,"  ghosts. 


THE  SEER  IS  MORTALLY  WOUNDED  m 

Shall  end  in  peace  in  )on(icr  Rlest  Abode, 
Where  happiness  doth  crown  our  glorious  God. 

*  The  sacred  waters  there  shall  ever  tlovv, 

To  Anat's  arms  shall  all  the  righteous  go ; 

The  queen  of  Ann,  Heaven's  king,  our  hands 

Outstretched  will  clasp,  and  through  the  glorious  lands 

Will  lead  us  to  the  place  of  sweet  delights ; 

The  land  that  glows  on  yonder  blessed  heights 

Where  milk  and  honey  from  bright  fountains  flow. 

And  nectar  to  our  lips,  all  sorrows,  woe, 

Shall  end  in  happiness  beside  the  Stream 

Of  Life,  and  Joy  for  us  shall  ever  gleam  ; 

Our  hearts  with  thankfulness  shall  sweetly  sii 

And  grander  blissfulness  each  day  will  bring. 

And  if  we  do  not  reach  that  spirit  realm, 

W' here  bodyless  each  soul  may  ages  whelm 

With  joy  unutterable ;  still  we  live. 

With  bodies  knew  upon  dear  Earth,  and  give 

Our  newer  life  to  children  with  our  blood. 

Or  if  these  blessings  we  should  miss ;  in  wood, 

Or  glen,  or  garden,  field,  or  emerald  seas, 

Our  forms  shall  spring  again ;  in  such  as  these 

We  see  around  us  throbbing  with  sweet  life. 

In  trees  or  flowerets. 

This  needs  no  belief 
On  which  to  base  the  fabric  of  a  dream. 
For  Earth  her  children  from  death  doth  redeem, 
And  each  contributes  to  continuous  bloom ; 
So  go  your  way !  ye  sisters,  to  your  gloom  ! 

Far  on  their  road  have  come  the  king  of  fame 
And  seer,  within  the  land  of  Mas  '^  they  came. 
Nor  knew^  that  Fate  was  hovering  o'er  their  way, 
In  gentle  converse  they  have  passed  the  day. 
Some  twenty  kaspii  o'er  the  hills  and  plain. 
They  a  wild  forest  in  the  mountain  gain, 

*  Assyrian    fragmentary    hymn     ("  W.  *  The    land    of    Mas,    Mr.    Sayce    sup- 

A.    I.,"    iv.    25,    col.    v.),    translated    in  poses,    was    situated    west    of    the    Eu- 

"  Records  of  the  Past,"  vol.  xi.  pp.  161,  phrates  Valley. 
162. 


112  ISHTAR  AND   IZDUBAR 

In  a  deep  gorge  they  rode  through  thickets  wild, 
Beneath  the  pines ;  now  to  a  pass  they  filed, 
And  lo !  two  dragons  ^  near  a  cave  contend 
Their  path  !   with  backs  upreared  their  coils  unbend. 
Extend  their  ravenous  jaws  with  a  loud  roar 
That  harshly  comes  from  mouths  of  clotted  gore. 

The  sky  o'crhead  with  lowering  clouds  is  cast, 
Which  Anu  in  his  rage  above  them  massed. 
Dark  tempests  fly  above  from  Rimmon's  breath. 
Who  hovers  o'er  them  with  the  gods  of  death ; 
The  wicked  seven  winds  howl  wildly  round, 
And  crashing  cedars  falling  shake  the  ground. 
Now  Tsil-lattu  her  black  wings  spreads  o'er  all, 
Dark  shrouding  all  the  forest  with  her  pall, 
And  from  his  steed  for  safety  each  dismounts, 
And  o'er  their  heads  now  break  the  ebon  founts. 
But  hark!  what  is  that  dreadful  roaring  noise? 
The  dragons  come !     Their  flaming  crests  they  poise 
Auove,  and  nearer  blaze  their  eyes  of  fire, 
And  see !   upon  them  rush  the  monsters  dire. 

The  largest  springs  upon  the  giant  Sar, 

Who  parrying  with  the  sword  he  used  in  war, 

With  many  wounds  it  pierces,  drives  it  back ; 

Again  it  comes,  renews  its  fierce  attack. 

With  fangs  outspread  its  victims  to  devour, 

High  o'er  the  monarch's  head  its  crest  doth  tower, 

Its  fiery  breath  upon  his  helm  doth  glow. 

Exposed  its  breast !  he  strikes !   his  blade  drives  through 

Its  vitals !     Dying  now  it  shakes  the  ground. 

And  furious  lashes  all  the  forest  round. 

But  hark !   what  is  that  awful  lingering  shriek 

And  cries  of  woe,  that  on  his  ears  wild  break  ? 

A  blinding  flash,  see !   all  the  land  reveals, 

With  dreadful  roars,  and  darkness  quick  conceals 

The  fearful  sight,  to  ever  after  come 

' "  Dragons."    The  word  for  this  an-        the    Babylonian    cylinders    now    in    the 
imal  is  "  tammabuk-ku."      It  was  prob-        British   Museum, 
ably  one  of  the  monsters  portrayed  on 


CALM    VIEW    OF   THE   HEREAFTER  113 

Before  his  eyes,  wherever  he  may  roam. 

The  King,  alas  !  too  late  Heabani  drags 

From  the  beast's  fangs,  that  dies  beneath  the  crags 

O'erhanging  near  the  cave.    And  now  a  din 

Loud  comes  from  dalkJii  that  around  them  spin 

In  fierce  delight,  while  hellish  voices  rise 

In  harsh  and  awful  mockery ;  the  cries 

Of  agony  return  with  taunting  groans, 

And  mock  with  their  fell  hate  those  piteous  moans. 

Amazed  stands  Izdubar  above  his  seer, 

Nor  hears  the  screams,  nor  the  fierce  dalkhi's  jeer; 

Beneath  the  flashing  lightnings  he  soon  found 

The  cave,  and  lays  the  seer  upon  the  ground. 

His  breaking  heart  now  cries  in  agony, 

"  Heabani !  O  my  seer,  thou  must  not  die ! 

Alas !  dread  Mam-mitu  hath  led  us  here, 

Awake  for  me  !   arouse  !   my  noble  seer ! 

I  would  to  gods  of  Erech  I  had  died 

For  thee  !    my  seer !   my  strength  !   my  kingdom's  pride  !  " 

The  seer  at  last  revives  and  turns  his  face 

With  love  that  death  touched  not,  his  hand  doth  place 

With  friendly  clasp  in  that  of  his  dear  king, 

And  says : 

"  Grieve  not,  beloved  friend,  this  thing 
Called  death  at  last  must  come,  why  should  we  fear? 
'Tis  Hades'  mist  that  opens  for  thy  seer ! 

The  gods  us  brought,  nor  asked  consent,  and  life 
They  give  and  take  away  from  all  this  strife 
That  must  be  here,  my  Hfe  I  end  on  earth ; 
Both  joy  and  sorrow  I  have  seen  from  birth ; 
To  Hades'  awful  land,  whence  none  return, 
Heabani's  face  in  sorrow  now  must  turn. 
My  love  for  thee,  mine  only  pang  reveals, 
For  this  alone  I  grieve." 

A  teardrop  steals 
Across  his  features,  shining  'neath  the  light 
The  King  has  lit  to  make  the  cavern  bright. 


114  ISHTAR  AND   IZDUBAR 

''  But  oh,  friend  Izdubar,  my  King,  when  I 
From  this  dear  earth  to  waiting  Hades  fly, 
Grieve  not ;  and  when  to  Erech  you  return, 
Thou  shalt  in  glory  reign,  and  Zaidu  learn 
As  thy  companion  all  that  thine  own  heart 
Desires,  thy  throne  thou  wilt  to  him  impart. 
The  female,  Samkha,  whom  he  brought  to  me 
Is  false,  in  league  with  thine  own  enemy. 
And  she  will  cause  thee  mischief,  seek  to  drive 
Thee  from  thy  throne ;  but  do  not  let  her  live 
Within  the  walls  of  Erech,  for  the  gods 
Have  not  been  worshipped  in  their  high  abodes. 
When  thou  returnest,  to  the  temple  go. 
And  pray  the  gods  to  turn  from  thee  the  blow 
Of  Ann's  fury,  the  strong  god,  who  reigns 
Above,  and  sent  these  woes  upon  the  plains. 
His  anger  raised  against  thee,  even  thee. 
Must  be  allayed,  or  thy  goods  thou  shalt  see. 
And  kingdom,  all  destroyed  by  his  dread  power. 
But  Khasisadra  will  to  thee  give  more 
Advice  when  thou  shalt  meet  the  ancient  seer, 
For  from  thy  side  must  I  soon  disappear." 
The  seer  now  ceased,  and  on  his  couch  asleep 
Spoke  not,  and  Izdubar  alone  doth  weep. 

And  thus  twelve  days  were  past,  and  now  the  seer 

Of  the  great  change  he  saw  was  drawing  near 

Informed  his  King,  who  read  to  him  the  prayers, 

And  for  the  end  each  friendly  act  prepares. 

Then  said :    "  O  my  Heabani,  dearest  friend, 

I  would  that  I  thy  body  could  defend 

From  thy  fierce  foe  that  brings  the  end  to  thee. 

My  friend  in  battle  I  may  never  see 

Again,  when  thou  didst  nobly  stand  beside 

Me ;  with  my  seer  and  friend  I  then  defied 

All  foes ;  and  must  thou  leave  thy  friend,  my  seer?  " 

"  Alas !  my  King,  I  soon  shall  leave  thee  here." 


HEABANl    REVEALS    VISIONS   TO   THE   KING         115 


COLUMN   III 

Heabani  Reveals  Two  Wonderful  X'isions  to  the  King, 
One  of  Death  and  Oblivion,  and  the  Other  of 
Hea\en,  and  Dies  in  the  Arms  of  the  King 

"  But,  oh,  my  King !  to  thee  I  now  reveal 
A  secret  that  my  heart  would  yet  conceal, 
To  thee,  my  friend,  two  visions  I  reveal : 
The  first  I  oft  have  dreamed  beneath  some  spell 
Of  night,  when  I  enwrapped  from  all  the  world, 
With  Self  alone  communed. 

Unconscious  hurled 
By  winged  thought  beyond  this  present  life, 
I  seeming  woke  in  a  Dark  W^orld  where  rife 
Was  Nothingness, — a  darksome  mist  it  seemed, 
All  eke  was  naught ; — no  light  for  me  there  gleamed ; 
And  floating  'lone,  which  way  I  turned,  saw  naught ; 
Nor  felt  of  substance  'neath  my  feet,  nor  fraught 
With  light  was  Space  around ;  nor  cheerful  ray 
Of  single  star.     The  sun  was  quenched ;  or  day 
Or  night,  knew  not.     No  hands  had  I,  nor  feet. 
Nor  head,  nor  body,  all  was  void.     No  heat 
Or  cold  I  felt,  no  form  could  feel  or  see  ; 
And  naught  I  knew  but  conscious  entity. 
No  boundary  my  being  felt,  or  had ; 
And  speechless,  deaf,  and  blind,  and  formless,  sad, 
I  floated  through  dark  space, — a  conscious  blank ! 
No  breath  of  air  my  spirit  moved ;  I  sank 
I  knew  not  where,  till  motionless  I  ceased 
At  last  to  move,  and  yet  I  could  not  rest. 
Around  me  spread  the  Limitless,  and  Vast. 
My  cheerless,  conscious  spirit, — fixed  and  fast 
In  some  lone  spot  in  space  was  moveless,  stark ! 
An  atom  chained  by  forces  stern  and  dark, 
With  naught  around  me.     Comfortless  I  lived 
In  my  dread  loneliness !     Oh,  how  I  grieved ! 
And  thus,  man's  fate  in  Life  and  Death  is  solved 
With  naught  but  consciousness,  and  thus  involved 


Ii6  ISHTAR  AND   IZDUBAR 

All  men  in  hopes  that  no  fruition  have? 
And  this  alone  was  all  that  death  me  ^ave? 
That  all  had  vanished,  gone  from  me  that  life 
Could  give,  and  left  me  but  a  blank,  with  strife 
Of  rising  thoughts,  and  vain  regrets,  to  float ; — 
Away  from  life  and  light,  be  chained  remote ! 

Oh,  how  my  spirit  longed  for  some  lone  crag 

To  part  the  gloom  beneath,  and  rudely  drag 

My  senses  back !  or  with  its  shock  to  end 

My  dire  existence ; — to  oblivion  send 

Me  quickly !     How  I  strove  to  curse,  and  break 

That  soundless  Void,  with  shrieks  or  cries,  to  wake 

That  awful  silence  which  around  mc  spread ! 

In  vain !  in  vain !  all  but  my  soul  was  dead. 

And  then  my  spirit  soundless  cried  within: 

"  Oh,  take  me !  take  me  back  to  Earth  again !  " 

For  tortures  of  the  flesh  were  bliss  and  joy 

To  such  existence !    Pain  can  never  cloy 

The  smallest  thrill  of  earthly  happiness ! 

'Twas  joy  to  live  on  earth  in  pain !     I'll  bless 

Thee,  gods,  if  I  may  see  its  fields  I've  trod 

To  kiss  its  fragrant  flowers,  and  clasp  the  sod 

Of  mother  Earth,  that  grand  and  beauteous  world! 

From  all  its  happiness,  alas !  was  hurled 

My  spirit, — then  in  frenzy — I  awoke ! 

Great  Bel !  a  dream  it  was !  as  vanished  smoke 

It  sped !  and  I  sprang  from  my  couch  and  prayed 

To  all  the  gods,  and  thus  my  soul  allayed. 

And  then  with  blessings  on  my  lips,  I  sought 

My  couch,  and  dropped  away  in  blissful  thought 

In  dream  the  second : 

Then  the  Silver  Sky 
Came  to  me.     Near  the  Stream  of  Life  I  lie : 
My  couch  the  rarest  flowers ;  and  music  thrills 
My  soul !     How  soft  and  sweet  it  sounds  from  rills 
And  streams,  and  feathered  songsters  in  the  trees 
Of  Heaven's  fruits ! — e'en  all  that  here  doth  please 
The  heart  of  man  was  there.     In  a  dear  spot 
I  lay,  'mid  olives,  spices,  where  was  wrought 


OF    HEAVEN 

A  beauteous  grotto ;  and  beside  me  near, 
Were  friends  I  loved  ;  and  one  both  near  and  dear 
With  me  recHned,  in  bHssful  converse,  sweet 
With  tender  thoughts. 

Our  joy  was  full,  complete! 
The  ministering  spirits  there  had  spread 
Before  us  all  a  banquet  on  the  mead, 
With  Heaven's  food  and  nectar  for  our  feast ; 
And  oh,  so  happy!    How  our  joy  increased 
As  moments  flew,  to  years  without  an  end! 
To  Courts  Refulgent  there  we  oft  did  wend. 

Beside  a  silver  lake,  a  holy  fane 
There  stood  within  the  centre  of  the  plain. 
High  built  on  terraces,  with  walls  of  gold. 
Where  palaces  and  mansions  there  enfold 
A  temple  of  the  gods,  that  stands  within 
'Mid  feathery  palms  and  gcsdin,^  bowers  green. 
The  city  rises  to  a  dizzy  height, 
With  jewelled  turrets  flashing  in  the  light, 
Grand  mansions  piled  on  mansions  rising  high 
Until  the  glowing  summits  reach  the  sky. 
A  cloud  of  myriad  wings,  e'er  fills  the  sky, 
As  doves  around  their  nests  on  earth  here  fly ; 
The  countless  millions  of  the  souls  on  earth. 
The  gods  have  brought  to  light  from  mortal  birth, 
Are  carried  there  from  the  dark  world  of  doom ; 
For  countless  numbers  more  there  still  is  room. 
Through  trailing  vines  my  Love  and  I  oft  wind, 
With  arms  of  love  around  each  other  twined. 
This  day,  we  passed  along  the  Stream  of  Life, 
Through  blooming  gardens,  with  sweet  odors  rife ; 
Beneath  the  ever-ripening  fruits  we  w^alk. 
Along  dear  paths,  and  sweetly  sing,  or  talk, 
Wliile  warbling  birds  around  us  fly  in  view, 
From  bloom  to  bloom  with  wings  of  every  hue ; 
And  large-eyed  deer,  no  longer  wild,  us  pass, 
With  young  gazelles,  and  kiss  each  other's  face. 

We  now  have  reached  the  stately  stairs  of  gold, 
The  city  of  the  gods,  here  built  of  old. 

*  "  Gesdin,"  the  Tree  of  Life  and  Immortality. 


117 


ii8  ISHTAR  AND   IZDUBAR 

The  pearled  pillars  rise  inlaid  divine, 

With  lotus  delicately  traced  with  vine 

In  gold  and  diamonds,  pearls,  and  unknown  gems, 

That  wind  to  capital  with  blooming  stems 

Of  lilies,  honeysuckles,  and  the  rose. 

An  avenue  of  columns  in  long  rows 

Of  varied  splendor,  leads  to  shining  courts 

Where  skilful  spirit  hands  with  perfect  arts 

Have  chiselled  glorious  forms  magnificent, 

With  ornate  skill  and  sweet  embellishment. 

Their  golden  sculpture  view  on  every  hand. 

Or  carved  images  in  pearl  that  stand 

In  clusters  on  the  floor,  or  in  long  rows ; 

And  on  the  walls  of  purest  pearl  there  glows 

The  painting  of  each  act  of  kindest  deed 

Each  soul  performs  on  earth ; — is  there  portrayed. 

The  scenes  of  tenderness  and  holy  love. 
There  stand  and  never  end,  but  onward  move. 
And  fill  the  galleries  of  Heaven  with  joy. 
And  ever  spirit  artist  hands  employ. 
The  holiest  deeds  are  carved  in  purest  gold. 
Or  richest  gems,  and  there  are  stored  of  old ; 
Within  the  inner  court  a  fountain  stood, 
Of  purest  diamond  moulded,  whence  there  flowed 
Into  a  golden  chalice, — trickling  cool, 
The  nectar  of  the  gods, — a  sparkling  pool. 
That  murmuring  sank  beneath  an  emerald  vase 
That  rested  underneath; — the  fountain's  base. 

We  entered  then  an  arcade  arching  long 

Through  saph'rine  galleries,  and  heard  the  song 

That  swelling  came  from  temples  hyaline ; 

And  passed  through  lazite  courts  and  halls  divine, 

While  dazzling  glories  brighter  round  us  shone. 

How  sweet  then  came  the  strains !  with  grander  tone ! 

And,  oh,  my  King!  I  reached  the  gates  of  pearl 

That  stood  ajar,  and  heard  the  joyous  whirl 

That  thrilled  the  sounding  domes  and  lofty  halls, 

And  echoed  from  the  shining  jasper  walls. 


DEATH    OF    THE    SEER 

I  stood  within  the  gate,  and,  oh,  my  friend. 
Before  that  holy  sight  I  prone  did  bend, 
And  hid  my  face  upon  the  jacinth  stairs. 
A  shining  god  raised  me,  and  bade  my  fears 
Be  flown,  and  I  beheld  the  glorious  throne 
Of  crystaled  light ;  with  rays  by  man  unknown. 
The  awful  god  there  sat  with  brows  sublime, 
With  robes  of  woven  gold,  and  diadem 
That  beamed  with  blazing  splendor  o'er  his  head. 
I  thus  beheld  the  god  with  presence  dread, 
The  King  of  Kings,  the  Ancient  of  the  Days, 
While  music  rose  around  with  joyous  praise. 
With  awful  thunders  how  they  all  rejoice ! 
And  sing  aloud  with  one  commingled  voice ! 

What  happiness  it  was  to  me,  my  King! 
From  bower  to  temple  I  went  oft  to  sing, 
Or  spread  my  wings  above  the  mount  divine, 
And  viewed  the  fields  from  heights  cerulean. 
Those  songs  still  linger  on  dear  memory's  ear. 
And  tireless  rest  upon  me,  ever  cheer. 
But  from  the  Happy  Fields,  alas !  I  woke, 
And  from  my  sight  the  Heavenly  vision  broke ; 
But,  oh,  my  King,  it  all  was  but  a  dream ! 
I  hope  the  truth  is  such,  as  it  did  seem  ; 
If  it  is  true  that  such  a  Heavenly  Land 
Exists  with  happiness  so  glorious,  grand. 
Within  that  haven  I  would  happy  be ! 
But  it,  alas !  is  now  denied  to  me. 
For,  oh,  my  King,  to  Hades  I  must  go, 
My  wrings  unfold  to  fly  to  Realms  of  Woe ; 
In  darkness  to  that  other  world  unknown, 
Alas !  from  joyous  earth  my  life  has  flown. 

Farewell,  my  King,  my  love  thou  knowest  well ; 

I  go  the  road  ;  in  Hades  soon  shall  dwell ; 

To  dwelling  of  the  god  Irkalla  fierce. 

To  walls  where  light  for  me  can  never  pierce. 

The  road  from  which  no  soul  may  e'er  return. 

Where  dust  shall  wrap  me  round,  my  body  urn. 


119 


120  ISHTAR  AND   IZDUBAR 

Where  sateless  ravens  float  upon  the  air, 
Where  Hght  is  never  seen^  or  enters  there, 
Where  I  in  darkness  shall  be  crowned  with  gloom  ; 
With  crowned  heads  of  earth  who  there  shall  come 
To  reign  with  Ann's  favor  or  great  Bel's, 
Then  sceptreless  are  chained  in  their  dark  cells 
With  naught  to  drink  but  Hades'  waters  there, 
And  dream  of  all  the  past  with  blank  despair. 
Within  that  world,  I  too  shall  ceaseless  moan. 
Where  dwell  the  lord  and  the  unconquered  one. 
And  seers  and  great  men  dwell  within  that  deep, 
With  dragons  of  those  realms  we  all  shall  sleep ; 
Where  King  Etana  ^  and  god  Ner  doth  reign 
With  Allat,  the  dark  Under- World's  great  queen, 
Who  reigns  o'er  all  within  her  regions  lone. 
The  Mistress  of  the  Fields,  her  mother,  prone 
Before  her  falls,  and  none  her  face  withstands ; 
But  I  will  her  approach,  and  take  her  hands, 
And  she  will  comfort  me  in  my  dread  woe. 
Alas !  through  yonder  void  I  now  must  go ! 
My  hands  I  spread !  as  birds  with  wings  I  fly ! 
Descend !  descend !  beneath  that  awful  sky  !  " 
The  seer  falls  in  the  arms  of  Izdubar, 
And  he  is  gone ; — 'tis  clay  remaineth  here. 


COLUMN    IV 

The  Grief  of  the  King  Over  the  Loss  of  His  Seer,  and 
His  Prayer  to  the  Moon-God,  Who  Answers  His 
Prayer  with  a  Vision 

The  King  weeps  bitterly  w4th  flowing  tears 
Above  his  seer  when  from  him  disappears 
The  last  faint  breath ;  and  then  in  deepest  woe 
He  cries :  "  And  through  that  desert  must  I  go  ? 
Heabani,  thou  to  me  wast  like  the  gods ; 
Oh,  how  I  loved  thee!  must  thou  turn  to  clods? 
Through  that  dread  desert  must  I  ride  alone ; 

1 "  Etana,"   Lord   or   King  of   Hades.        oi    Legends   as    having   reigned    before 
He  is  mentioned  in  the  Creation  series        the  flood. 


PRAYER  TO  THE  MOON-GOD 

And  leave  thee  here,  Heabani,  lying  prone? 

Alas,  I  leave  thee  in  this  awful  place, 

To  find  our  Khasisadra,  seek  his  face. 

The  son  of  Ubara-tutu,  the  seer ; 

Oh,  how  can  I,  my  friend,  thus  leave  thee  here? 

This  night  through  those  dark  mountains  I  must  go, 

I  can  no  longer  bear  this  awful  woe : 

If  I  shall  tarry  here,  I  cannot  sleep. 

0  Sin,  bright  moon-god,  of  yon  awful  deep ! 

1  pray  to  thee  upon  my  face,  oh,  hear 

My  prayer!  my  supplications  bring  thou  near 
To  all  the  gods !  grant  thou  to  me, — e'en  me, 
A  heart  of  strength  and  will  to  worship  thee. 

Oh,  is  this  death  like  that  the  seer  hath  dreamed? 
Perhaps  the  truth  then  on  his  spirit  gleamed! 
If  Land  of  Silver  Sky  is  but  a  myth. 
The  other  dream  is  true !  e'en  all  he  saith ! 
Oh,  tell  me,  all  ye  sparkling  stars, 
That  wing  above  thy  glorious  flight. 

And  feel  not  Nature's  jars ; 
But  grandly,  sweetly  fling  thy  light 
To  our  bright  world  beneath  serene. 

Hath  mortals  on  thee  known 
Or  viewed  beyond, — that  great  Unseen, 
Their  future  fate  by  gods  been  shown? 

Oh,  hear  me,  all  ye  gods  on  high  ! 
To  gods  who  love  mankind  I  pray. 

Despairing,  oh,  I  cry ! 
Oh,  drive  these  doubts  and  fears  away! 
And  yet — and  yet,  what  truths  have  we? 
O  wondrous  mortal,  must  thou  die? 
Beyond  this  end  thou  canst  not  see, 
O  Life  !   O  Death  !   O  mystery ! 

The  body  still  is  here,  with  feeling  dead ! 
And  sight  is  gone ! — and  hearing  from  his  head. 
Nor  taste,  nor  smell,  nor  warmth,  nor  breath  of  life ! 
Where  is  my  seer?     Perhaps,  his  spirit  rife 


121 


52  ISHTAR  AND   IZDUBAR 

E'en  now  in  nothingness  doth  wander  lone ! 

In  agony  his  thoughts !  with  spirit  prone ! 

In  dread  despair ! — If  conscious  then,  O  gods ! 

He  spake  the  truth ! — His  body  to  the  clods 

Hath  turned !    By  this  we  feel,  or  hear,  or  see, 

And  when  'tis  gone, — exist  ? — in  agony  ! 

To  Hades  hath  he  gone  ?  as  he  hath  thought ! 

Alas,  the  thought  is  torture,  where  have  wrought 

The  gods  their  fearful  curse !    Ah,  let  me  think  ! 

The  Silver  Sky  ?    Alas,  its  shining  brink 

He  hath  not  crossed.     The  wrathful  gods  deny 

Him  entrance !    Where,  oh,  where  do  spirits  fiy 

Whom  gods  have  cursed?     Alas,  he  is  condemned 

To  wander  lone  in  that  dark  world,  contemned 

And  from  the  Light  of  Happy  Fields  is  barred ! 

Oh,  why  do  gods  thus  send  a  fate  so  hard, 

And  cruel  ?     O  dear  moon-god,  moon-god  Sin  ! 

My  seer  hath  erred.     Receive  his  soul  within 

To  joys  prepared  for  gods  and  men !     Though  seer 

He  was,  he  immortality  did  fear. 

As  some  unknown  awakening  in  space. 

Oh,  turn  upon  him  thy  bright  blessed  face ! 

He  was  my  friend!    O  moon-god,  hear  my  prayer! 

Imploring  thee,  doth  pray  thine  Izdubar!  " 

And  lo !  a  vision  breaks  before  his  eyes ! 

The  moon-god  hides  the  shadows  of  the  skies, 

And  sweeps  above  with  his  soft,  soothing  light 

That  streams  around  his  face ;  he  drives  the  night 

Before  his  rays,  and  with  his  hands  sweet  peace 

He  spreads  through  all  the  skies  ;  and  Strife  doth  cease ! 

A  girdle  spans  the  Heavens  with  pure  light 

That  shines  around  the  River  of  the  Night, 

Within  the  circling  rays  a  host  appears ! 

The  singers  of  the  skies,  as  blazing  spheres ! 

Hark  !    Hear  their  harps  and  lyres  that  sweetly  sound  ! 

They  sing!    Oh,  how  the  glowing  skies  resound! 

"  O  King  of  Light  and  Joy  and  Peace, 
Supreme  thy  love  shall  ever  reign  ; 


THE    Kli\'G    BURIES    HIS    SEER    IN    THE    CAVE      123 

Oh,  can  our  songs  of  bliss  here  cease? 
Our  souls  for  joy  cannot  restrain, 
Sweep !  Sweep  thy  lyres  again ! 

The  former  things  ^  are  passed  away, 

Which  we  on  earth  once  knew  below ; 

And  in  this  bright  eternal  day 

We  happiness  alone  can  know 
Where  bliss  doth  ever  How." 


COLUMN    V 

The  King  Buries  His  Seer  in  the  Cave,  and  Continuing 
His  Journey,  He  Meets  Two  Fiery  Giants  Who 
Guide  the  Sun  in  the  Heavens — They  Make  Merry 
Over  the  King,  and  Direct  Him  on  His  Way 

The  King  within  the  cave  his  seer  entombs, 
And  mourning  sadly  from  the  cavern  comes ; 
The  entrance  closes  with  the  rocks  around, 
Again  upon  his  journey  he  is  bound. 
But  soon  within  the  mountains  he  is  lost 
Within  the  darkness, — as  some  vessel  tost 
Upon  the  trackless  waves  of  unknown  seas. 
But  further  from  the  awful  cavern  fiees. 
The  morning  breaks  o'er  crags  and  lonely  glens, 
And  he  dismayed,  the  awful  wild  now  scans. 
He  reins  his  steed  and  wondering  looks  around. 
And  sees  of  every  side  a  mystic  ground. 
Before  him  stands  the  peak  of  Mount  Masu,^ 
The  clifTs  and  crags  forlorn  his  eyes  swift  view, 
And  cedars,  pines,  among  the  rocks  amassed, 
That  weirdly  rise  within  the  mountain  fast. 
Hark !  hear  that  dreadful  roaring  all  around ! 
What  nameless  horror  thrills  the  shaking  ground  ? 

^  Literally,  "  the  former  names,"  Masius,  or  "  Mons  Masius  "  of  Strabo 
which  appears  on  a  fragment  of  the  (vi.  12,  §§  4,  14,  2,  etc.),  may  be  re- 
epic  translated  by  Mr.  bayce.  See  ferred  to  by  the  author  of  the  epic. 
Smith's  "  C.  A.  of  Gen.,"  p.  259,  which  These  mountains  are  now  known  to 
he  has  rendered  "  the  former  name,  the  the  Turks  as  Jebel  Tur  and  Karaiah 
new  n-vr'-."  Dag. — Rawlinson's        "  Ancient        Mon- 

^  "  Mount    Masu,"    the    Mountains   of  archies,"  vol.  ii.  pp.  9  and  25. 


124  ISHTAR  AND   IZDUBAR 

The  King  in  terror  stares !  and  see !  his  steed 

Springs  back !  wild  snorting, — trembhng  in  his  dread. 

Behold !  behold  those  forms  there  blazing  bright ! 

Fierce  flying  by  the  earth  with  lurid  light ; 

Two  awful  spirits,  demons,  or  fierce  gods. 

With  roaring  thunders  spring  from  their  abodes ! 

From  depths  beneath  the  earth  the  monsters  fly, 

And  upward  lift  their  awful  bodies  high, 

Yet  higher ! — higher !  till  their  crests  are  crowned 

By  Heaven's  gates ;  thus  reaching  from  the  ground 

To  heights  empyrean,  while  downward  falls 

Each  form,  extending  far  'neath  Hades'  walls. 

And  see !  each  god  as  molten  metal  gleams. 

While  sulphurous  flame  from  hell  each  monster  climbs ! 

Two  fiery  horrors  reaching  to  the  skies. 

While  wrathful  lightning  from  each  monster  flies ! 

Hell's  gate  they  guard  with  Death's  remorseless  face. 
And  hurl  the  sun  around  the  realms  of  space 
E'en  swifter  than  the  lightning,  while  it  goes 
Along  its  orbit,  guided  by  their  blows. 
Dire  tempests  rise  above  from  their  dread  blows, 
And  ever  round  a  starry  whirlwind  glows ; 
The  countless  stars  thus  driven  whirl  around, 
With  all  the  circling  planets  circling  round. 

The  King  astounded  lifts  his  staring  eyes. 

Into  his  face  gray  fear,  with  terror  flies ; 

As  they  approach,  his  thoughts  the  King  collects. 

Thus  over  him  one  of  the  gods  reflects. 

"  Who  Cometh  yonder  with  the  form  of  gods  ?  " 

The  second  says  :    "  He  comes  from  man's  abodes. 

But  with  a  mortal's  feebleness  he  walks ; 

Behold  upon  the  ground  alone  he  stalks." 

One  lifts  his  mighty  arm  across  the  sky. 
And  strikes  the  sun  as  it  goes  roaring  by ; 
The  fiery  world  with  whiter  heat  now  glows, 
While  a  vast  flood  of  flame  behind  it  flows, 
That  curling,  forms  bright  comets,  meteors. 


TWO  FIERY  GIANTS  MAKE  MERRY  125 

And  planets  multiplies,  and  blazing  stars ; 
The  robe  of  flames  spreads  vast  across  the  sky, 
Adorned  with  starry  gems  that  sparkling  fly 
Upon  the  ambient  ether  forming  suns 
That  through  new  orbits  sing  their  orisons ; 
Their  pealing  thunders  rend  the  trembling  sky, 
The  endless  anthem  of  eternity. 

The  monster  turning  to  the  King  then  says, 

When  nearer  now  his  awful  form  doth  blaze : 

"  So  thus  you  see,  my  son,  the  gods  are  strong, 

And  to  provoke  great  power,  is  foolish,  wrong; 

But  whither  goest  thou,  thou  sad-eyed  King, 

What  message  hast  thou; — to  us  here  would  bring?" 

The  King  now  prostrate  to  the  monsters  prayed : 

'*  Ye  gods  or  demons,  I  within  your  glade 

Of  horrors,  have  unwilling  come  to  seek 

Our  Khasisadra,  who  a  spell  can  make 

To  turn  the  anger  of  the  gods  away. 

Immortal  lives  the  seer  beside  the  sea, 

He  knoweth  death  and  life,  all  secret  things ; 

And  this  alone  your  servant  to  you  brings. 

The  goddess  sought  my  hand,  which  I  denied. 

And  Anu's  fury  thus  I  have  defied ; 

This  all  my  troubles  caused,  show  me  the  way 

To  Khasisadra,  this  I  ask  and  pray." 

The  god's  vast  face  broke  out  with  wondrous  smiles, 

And  laughing,  ripples  rolled  along  for  miles ; 

His  mouth  wide  opened  its  abyss  and  yawned. 

As  earthquake  gulf,  far  spreading  through  the  ground. 

His  roaring  laughter  shakes  the  earth  around, 

"  Ho !  ho !  my  son !  so  you  at  last  have  found 

The  Queen  can  hate,  as  well  as  love  her  friends. 

And  on  thy  journey  Ishtar's  love  thee  sends? 

A  mortal  wise  thou  wast,  to  her  refuse, 

For  she  can  do  with  man  what  she  may  choose. 

A  mortal's  love,  in  truth,  is  wondrous  strong, 

A  glorious  thing  it  is.  Life's  ceaseless  song ! 


126  ISHTAR  AND   IZDUBAR 

Within  a  cave  upon  the  mountain  side, 

Thou  there  thy  footsteps  must  to  Hades  j^uide, 

Twelve  kaspu  go  to  yonder  mountain  gates, 

A  heart  Hkc  thine  may  well  defy  the  fates. 

A  darkness  deep  profound  doth  ever  spread 

Within  those  regions  black, — Home  of  the  Dead. 

Go,  Izdubar!  within  this  land  of  Mas, 

Thy  road  doth  lead,  and  to  the  west  ^  doth  pass, 

And  may  the  maidens  sitting  by  the  walls 

Refresh  thee,  lead  thee  to  the  Happy  Halls." 

The  path  they  take  behind  the  rising  sun 
The  setting  sun  they  pass, — with  wings  have  flown 
The  scorpion  men,^  within  wide  space  have  gone, 
Thus  from  his  sight  the  monsters  far  have  flown. 


COLUMN  VI 

Izdubar  Enters  Hades — The  Song  of  the  Dalkhi  in  the 
Cavern  of  Horrors — The  King  Passes  Through 
Hades  to  the  Garden  of  the  Gods,  and  Sees  the 
Wonderful  Fountain  of  Life's  Waters 

In  a  weird  passage  to  the  Under- World, 
Where  demon  shades  sit  with  their  pinions  furled 
Along  the  cavern's  walls  with  poisonous  breath, 
In  rows  here  mark  the  labyrinths  of  Death. 
The  King  with  torch  upraised,  the  pathway  finds, 
Along  the  way  of  mortal  souls  he  winds, 
Where  shades  sepulchral,  soundless  rise  amid 
Dark  gulfs  that  yawn,  and  in  the  blackness  hide 
Their  depths  beneath  the  waves  of  gloomy  lakes 
And  streams  that  sleep  beneath  the  sulphurous  flakes 
That  drift  o'er  waters  bottomless,  and  chasms ; 
Where  moveless  depths  receive  Life's  dying  spasms. 

*  Mr.  Sayce  translates  thus:  "the  the  centre  above  them.  The  monsters 
path  of  the  sun."  have   the   feet   of   lions   and   the  tails  of 

*  He  also  names  the  monsters  "  the  scorpions.  See  illustration  in  Smith's 
scorpion  men,"  and  refers  to  an  As-  revised  edition,  by  Sayce.  "  Chald.  Ace. 
Syrian  cylinder  on  which  two  composite  of  Gen.,"  p.  J76.  The  monsters  were 
winged  monsters  are  carved,  with  the  supposed  to  fly  ahead  of  the  sun,  and 
winged  emblem  of  the   supreme  god  in  as  it  passed  guide  it  along  its  orbit. 


IZDUBAR  ENTERS  HADES 

Here  Silence  sits  supreme  on  a  drear  throne 
Of  ebon  hue,  and  joyless  reigns  alone 
O'er  a  wide  waste  of  blackness, — solitude 
Black,  at  her  feet,  there  sleeps  the  awful  flood 
Of  mystery  which  grasps  all  mortal  souls. 
Where  grisly  horrors  sit  with  crests  of  ghouls, 
And  hateless  welcome  with  their  eyes  of  fire 
Each  soul ; — remorseless  lead  to  terrors  dire ; 
And  ever,  ever  crown  the  god  of  l<"ate ; 
And  there,  upon  her  ebon  throne  she  sate 
The  awful  fiend,  dark  goddess  Mam-mitu, 
Who  reigns  through  all  these  realms  of  La-Atzu.^ 

But  hark !  what  are  these  sounds  within  the  gloom  ? 

And  see !  long  lines  of  torches  nearer  come ! 

And  now  within  a  recess  they  have  gone ; 

The  King  must  pass  their  door !  perhaps  some  one 

Of  them  may  see  him !  turn  the  hags  of  gloom 

Upon  him,  as  he  goes  by  yonder  room ! 

He  nearer  comes,  and  peers  within  ;  and  see ! 

A  greenish  glare  fills  all  the  cave  !  and  he 

Beholds  a  blaze  beneath  a  cauldron  there ; 

Coiled,  yonder  lie  the  Dragons  of  Despair ; 

And  lo !  from  every  recess  springs  a  form 

Of  shapeless  horror !  now  with  dread  alarm 

He  sees  the  flitting  forms  wild  whirling  there, 

And  awful  wailings  come  of  wild  despair: 

But  hark !  the  dal-khis  song  rings  on  the  air ! 

With  groans  and  cries  they  shriek  their  mad  despair. 

Oh,  fling  on  earth,  ye  demons  dark, 
Your  madness,  hate,  and  fell  despair, 

And  fling  your  darts  at  each  we  mark. 
That  we  may  welcome  victims  here. 

Then  sing  your  song  of  hate,  ye  fiends. 
And  hurl  your  pestilential  breath, 

Till  every  soul  before  us  bends. 

And  worship  here  the  god  of  Death. 

^  "  La-Atzu,"   Hades,    hell,  the   spirit- world. 


127 


128  ISHTAR  AND  IZDUBAR 

In  error  still  for  e'er  and  aye, 

They  see  not,  hear  not  many  things; 

The  unseen  forces  do  not  weigh. 

And  each  an  unknown  mystery  brings. 

In  error  still  for  e'er  and  aye. 

They  delve  for  phantom  shapes  that  ride 
Across  their  minds  alone, — and  they 

But  mock  the  folly  of  man's  pride. 

In  error  still  for  e'er  and  aye ! 

They  learn  but  little  all  their  lives, 
And  Wisdom  ever  wings  her  way, 

Evading  ever, — while  man  strives ! 

But  hark !  another  song  rings  through  the  gloom. 
And,  oh,  how  sweet  the  music  far  doth  come ! 

Oh,  hear  it,  all  ye  souls  in  your  despair. 

For  joy  it  brings  to  sorrowing  ones  e'en  here! 

"  There  is  a  Deep  Unknown  beyond, 
That  all  things  hidden  well  doth  weigh ! 

On  man's  blind  vision  rests  the  bond 
Of  error  still  for  e'er  and  aye ! 

But  to  the  mighty  gods,  oh,  turn 
For  truth  to  lead  you  on  your  way, 

And  wisdom  from  their  tablets  learn, 
And  ever  hope  for  e'er  and  aye ! " 

And  see !  the  hags  disperse  within  the  gloom. 
As  those  sweet  sounds  resound  within  the  room; 
And  now  a  glorious  light  doth  shine  around. 
Their  rays  of  peace  glide  o'er  the  gloomy  ground. 
And  lo !  'tis  Papsukul,  our  god  of  Hope, — 
With  cheerful  face  comes  down  the  fearful  slope 
Of  rugged  crags,  and  blithely  strides  to  where 
Our  hero  stands,  amid  the  poisonous  air, 
And  says : 

"  Behold,  my  King,  that  glorious  Light 
That  shines  beyond !  and  eye  no  more  this  sight 


THE  KING  PASSES  THROUGH  HADES 

Of  dreariness,  that  only  brings  despair, 
For  phantasy  of  madness  reigneth  here !  " 
The  King  in  wonder  carefully  now  eyes 
The  messenger  divine  with  great  surprise, 
And  says : 

"  But  why,  thou  god  of  Hope,  do  I 
Thus  find  thee  in  these  realms  of  agony  ? 
This  World  around  me  banishes  thy  feet 
From  paths  that  welcome  here  the  god  of  Fate 
And  blank  despair,  and  loss  irreparable. 
Why  comest  thou  to  woe  immeasurable  ?  " 

"  You  err,  my  King,  for  hope  oft  rules  despair ; 
I  ofttimes  come  to  reign  with  darkness  here ; 
When  I  am  gone,  the  god  of  Fate  doth  reign ; 
When  I  return,  I  soothe  these  souls  again." 
"  So  thus  you  visit  all  these  realms  of  woe, 
To  torture  them  with  hopes  they  ne'er  can  know  ? 
Avaunt !     If  this  thy  mission  is  on  Earth 
Or  Hell,  thou  leavest  after  thee  but  dearth !  " 
*'  Not  so,  my  King!  behold  yon  glorious  sphere, 
Where  gods  at  last  take  all  these  souls  from  here ! 
Adieu !  thou  soon  shalt  see  the  World  of  Light, 
Where  joy  alone  these  souls  will  e'er  delight." 

The  god  now  vanishes  away  from  sight. 
The  hero  turns  his  face  toward  the  light ; 
Nine  kaspu  walks,  till  weird  the  rays  now  gleam. 
As  ai-mu-ri  behind  the  shadows  stream. 
He  sees  beyond,  umbrageous  grots  and  caves, 
Where  odorous  plants  entwine  their  glistening  leaves. 
And  lo !  the  trees  bright  flashing  gems  here  bear ! 
And  trailing  vines  and  flowers  do  now  appear, 
That  spread  before  his  eyes  a  welcome  sight. 
Like  a  sweet  dream  of  some  mild  summer  night. 
But,  oh !  his  path  leads  o'er  that  awful  stream. 
Across  a  dizzy  arch  'mid  sulphurous  steam 
That  covers  all  the  grimy  bridge  with  slime. 
He  stands  perplexed  beside  the  waters  grime. 
Which  sluggish  move  adown  the  limbo  black, 
With  murky  waves  that  writhe  demoniac, — 
9 


129 


130  ISHTAR  AND  IZDUBAR 

As  ebon  serpents  curling  through  the  gloom 
And  hurl  their  inky  crests,  that  silent  come 
Toward  the  yawning  gulf,  a  tide  of  hate ; 
And  sweep  their  dingy  waters  to  Realms  of  Fate. 

He  cautious  climbs  the  slippery  walls  of  gloom, 
And  dares  not  look  beneath,  lest  Fate  should  come; 
He  enters  now  the  stifling  clouds  that  creep 
Around  the  causeway,  while  its  shadows  sleep 
Upon  the  stream  that  sullen  moves  below, — 

He  slips ! — and  drops  his  torch !  it  far  doth  glow 

Beneath  him  on  the  rocks !     Alas,  in  vain 

He  seeks  a  path  to  bring  it  back  again. 

It  moves !  snatched  by  a  dal-khu's  hand  it  flies 

Away  within  the  gloom,  then  falling  dies 

Within  those  waters  black  with  a  loud  hiss 

That  breaks  the  silence  of  that  dread  abyss. 

He  turns  again,  amid  the  darkness  gropes, 
And  careful  climbs  the  cragged,  slimy  slopes, 
And  now  he  sees,  oh,  joy !  the  light  beyond ! 
He  springs !  he  flies  along  the  glowing  ground, 
And  joyous  dashes  through  the  waving  green 
That  lustrous  meets  his  sight  with  rays  serene, 
Where  trees  pure  amber  from  their  trunks  distil, 
Where  sweet  perfumes  the  groves  and  arbors  fill. 
Where  zephyrs  murmur  odors  from  the  trees, 
And  sweep  across  the  flowers,  carrying  bees 
With  honey  laden  for  their  nectar  store ; 
Where  humming  sun-birds  upward  flitting  soar 
O'er  groves  that  bear  rich  jewels  as  their  fruit, 
That  sparkling  tingle  from  each  youngling  shoot, 
And  fill  the  garden  with  a  glorious  blaze 
Of  chastened  light  and  tender  thrilling  rays. 
He  glides  through  that  enchanted  mystic  world, 
O'er  streams  with  beds  of  gold  that  sweetly  twirled 
With  woven  splendor  'neath  the  blaze  of  gems 
That  crown  each  tree  with  glistening  diadems. 
The  sounds  of  streams  are  weft  with  breezes,  chant 
Their  arias  with  trembling  leaves, — the  haunt 


THE  GARDENS  OF  THE  GODS  131 

Of  gods  !     O  how  the  tinkhng  chorus  rings ! — 
With  rhythms  of  the  unseen  rusthng  wings 
Of  souls  that  hover  here  where  joy  redeems 
Them  with  a  happiness  that  ever  gleams. 

The  hero  stands  upon  a  damasked  bed 

Of  flowers  that  glow  beneath  his  welcome  tread, 

And  softly  sink  with  'luring  odors  round, 

And  beckon  him  to  them  upon  the  ground. 

Amid  rare  pinks  and  violets  he  hes, 

And  one  sweet  pink  low  bending  near,  he  eyes. 

With  tender  petals  thrilling  on  its  stem. 

It  lifts  its  fragrant  face  and  says  to  him, 

"  Dear  King,  wilt  thou  love  me  as  I  do  thee? 

We  love  mankind,  and  when  a  mortal  see 

We  give  our  fragrance  to  them  with  our  love, 

Their  love  for  us  our  inmost  heart  doth  move." 

The  King  leans  down  his  head,  it  kissing,  says, 

"  Sweet  beauty,  I  love  thee  ?  with  thy  sweet  face  ? 

My  heart  is  filled  with  love  for  all  thy  kind. 

I  would  that  every  heart  thy  love  should  find. 

The  fragrant  floweret  thrills  with  tenderness, 

With  richer  fragrance  answers  his  caress. 

He  kisses  it  again  and  lifts  his  eyes, 

And  rises  from  the  ground  with  glad  surprise. 

And  see !  the  glorious  spirits  clustering  round ! 
They  welcome  him  with  sweet  melodious  sound. 
We  hear  their  golden  instruments  of  praise, 
As  they  around  him  whirl  a  threading  maze ; 
In  great  delight  he  views  their  beckoning  arms, 
And  lustrous  eyes,  and  perfect,  moving  forms. 
And  see!  he  seizes  one  bright,  charming  girl. 
As  the  enchanting  ring  doth  nearer  whirl ; 
He  grasps  her  in  his  arms,  and  she  doth  yield 
The  treasure  of  her  lips,  where  sweets  distilled 
Give  him  a  joy  without  a  taint  of  guilt. 
It  thrills  his  heart-strings  till  his  soul  doth  melt, 
A  kiss  of  chastity,  and  love,  and  fire, 
A  joy  that  few  can  dare  to  here  aspire. 


132 


ISHTAR   AND   IZDUBAR 


The  beauteous  spirit  has  her  joy,  and  flees 

With  all  her  sister  spirits  'neath  the  trees. 

And  lo!  the  gesdin'^  shining  stands, 

With  crystal  branches  in  the  golden  sands, 

In  this  immortal  garden  stands  the  tree. 

With  trunk  of  gold,  and  beautiful  to  see. 

Beside  a  sacred  fount  the  tree  is  placed, 

With  emeralds  and  unknown  gems  is  graced, 

Thus  stands,  the  prince  of  emeralds,-  Elam's  tree, 

As  once  it  stood,  gave  Immortality 

To  man,  and  bearing  fruit,  there  sacred  grew, 

Till  Heaven  claimed  again  Fair  Eridu.-' 

The  hero  now  the  wondrous  fountain  eyes ; 

Its  beryl  base  to  ruby  stem  doth  rise. 

To  emerald  and  sapphire  bands  that  glow, 

Where  the  bright  curvings  graceful  outward  flow ; 

Around  the  fountain  to  its  widest  part, 

The  wondrous  lazite  bands  now  curling  start 

And  mingle  with  bright  amethyst  that  glows, 

To  a  broad  diamond  band, — contracting  grows 

To  uk-ni  stone,  turquoise,  and  clustering  pearls. 

Inlaid  with  gold  in  many  curious  curls 

Of  twining  vines  and  tendrils  bearing  birds, 

Among  the  leaves  and  blooming  flowers,  that  words 

May  not  reveal,  such  loveliness  in  art, 

With  fancies  spirit  hands  can  only  start 

From  plastic  elements  before  the  eye, 

And  mingle  there  the  charms  of  empery. 

Beneath  two  diamond  doves  that  shining  glow 

Upon  the  summit,  the  bright  waters  flow. 

With  aromatic  splendors  to  the  skies, 

While  glistening  colors  of  the  rainbow  rise. 

Here  ends  the  tablet/  "  When  the  hero  viewed 
The  fountain  v.diich  within  the  garden  stood." 

^  "  Gesdin,"  the  Tree  of  Life  and  Im-  *  "  Tablet    of    the    series;     when    the 

mortality.  hero      Izdubar     saw     the      fountain." — 

2  See  Sayce's  edition  Smith's  "  Chald.  Sayce's    edition    Smith's    "  Chald.    Ace. 

Ace.  of  Gen.,"  p.  264.  of  Gen.,"  p.  264,  1.  14. 

* "  Eridu,"     the     Garden     of     Eden. 
Idem,  pp.  84-86. 


THE    KINGS    ADVENTURE  133 


TABLET  Vni— COLU.MN  I 

Thp:  King's  Adventure  at  the  Gate  of  the  Garden  of 
THE  Gods  with  the  Two  Maidens — One  of  Them 
Leads  Him  into  the  Happy  Halls — Songs  of  the 
Sabitu  and  Zi-si. 

A  gate  half  opened  shows  the  silvery  sea 

Yet  distant  shining  lambent  on  his  way. 

And  now  he  sees  young  Siduri/  whose  breast 

Infuses  life ;  all  nature  she  hath  blest, 

Whose  lips  are  flames,  her  arms  are  walls  of  fire, 

Whose  love  yields  pleasures  that  can  never  tire, 

She  to  the  souls  who  joy  on  earth  here  miss. 

Grants  them  above  a  holier,  purer  bliss. 

The  maiden  sits  within  a  holy  shrine 

Beside  the  gate  with  lustrous  eyes  divine, 

And  beckons  to  the  King,  who  nearer  comes, 

And  near  her  glows  the  Happy  Palace  domes. 

And  lo !  'tis  she  his  lips  have  fondly  kissed 

Within  the  garden,  when  like  fleeing  mist 

She  disappeared  with  the  bright  spirit  Seven,^ 

The  Sabit,  who  oft  glide  from  earth  to  Heaven. 

And  lo !  one  of  the  Seven,  Sabitu, 

Emerging  from  the  gate  doth  jealous  view 

The  coming  hero  who  hath  kissed  her  mate, 

She  angry  springs  within  to  close  the  gate, 

And  bars  it,  enters  then  the  inner  halls, 

And  Izdubar  to  her  now  loudly  calls, 

"  O  Sabitu !  what  see-est  thou,  my  maid  ? 

Of  Izdubar  is  Sabitu  afraid? 

Thy  gate  thou  barrest  thus  before  my  face. 

Quick,  open  for  me!  or  I'll  force  the  brass!" 

The  maid  now  frightened  opens  wide  the  door. 

^  "  Siduri,"  the  "  pourer  "  or  "  shed-  the  goddess  who  presides  over  produc- 

der     forth,"     the     "  all-bountiful,"     the  tive   nature.     She  was   also   called   "  the 

goddess     who     brings     the     rain,     and  Goddess   of  A\'isdom." 

mists,    and   running    streams   to    fill    the  -  Seven     spirits     of     the     earth      and 

vegetable    world    with    its    productions;  heaven,   the   daughters   of   Hea. 


134  ISHTAR  AND   IZDUBAR 

The  Sar  and  Siduri  now  tread  the  floor 

Of  the  bright  palace  where  sweet  joy  doth  reign. 

Through  crystal  halls  'neath  golden  roofs  the  twain 

Next  go  within  a  lofty  ceilinged  hall, 

With  shining  pearled  columns,  golden  wall. 

And  purple  silken  hangings  at  each  door. 

With  precious  gems  inlaid  upon  the  floor; 

Where  couches  grand  are  spread  for  one  to  rest 

Beneath  the  softened  rays  that  sweet  invest 

The  senses  with  a  thrill  of  happiness ; 

Where  Siduri  with  joy  all  souls  doth  bless. 

The  maid  sits  on  a  couch  and  turns  her  face 

Toward  the  King  with  that  immortal  grace 

That  love  to  gods  and  men  will  e'er  bestow. 

Their  eyes  now  mingling  with  a  happy  glow, 

The  maiden  sweetly  says  :     "  Where  wouldst  thou  go  ? 

Within  these  Happy  Halls  we  joy  but  know. 

And  if  thou  wilt,  my  King,  my  heart  is  thine ! 

Our  love  will  ever  bring  us  bliss  divine." 

"  Alas,  my  maid,  thy  love  to  me  is  dear. 

And  sad  am  I  that  I  must  go  from  here. 

I  came  from  Erech  by  advice  from  one 

I  loved  more  than  thou  canst  e'er  know,  but  gone 

From  me  is  my  Heabani,  faithful  seer. 

Across  a  desert  waste  have  I  come  here. 

And  he  has  there  to  dust  returned, — to  dust — 

0  how  the  love  of  my  friend  I  did  trust ! 

1  would  that  we  had  never  started  here, 

I  now  must  find  the  great  immortal  seer." 

The  maiden  turns  her  glowing  eyes  on  him, 
Replies :  "  My  King,  thou  knowest  joy  may  gleam, 
Take  courage,  weary  heart,  and  sing  a  song ! 
The  hour  of  sorrow  can  never  be  long; 
The  day  will  break,  and  flood  thy  soul  with  joy. 
And  happiness  thy  heart  will  then  employ ! 
Each  day  must  end  with  all  its  sorrow,  woe, 
Oh,  sing  with  me,  dear  heart !  I  love  thee  so !  " 
And  lo !  the  curtains  flung  aside,  now  comes 


SONGS    OF    THE    SABITU    AND    ZI-SI 

The  joyous  Sabitu  from  yonder  rooms, 
And  gathering  round,  a  song  they  gayly  sing, 
Oh,  how  with  music  the  bright  walls  now  ring! 
If  evil  thou  hast  done,  my  King, 

Oh,  pray  !  oh,  pray! 
And  to  the  gods  thy  offerings  bring, 

And  pray !  and  pray  ! 
The  sea  is  roaring  at  thy  feet, 
The  storms  are  coming,  rain  and  sleet; 

To  all  the  gods. 
Oh,  pray  to  them !  oh,  pray ! 

Chorus 

To  all  the  gods, 
Oh,  pray  to  them!  oh,  pray! 

Thy  city  we  will  bless,  O  Sar ! 

With  joy,  with  joy! 
And  prosper  thee  in  peace  and  war 

With  joy,  with  joy! 
And  bless  thee  every  day  and  night. 
Thy  kingly  robes  keep  pure  and  bright; 

Give  thee  bright  dreams, 
O  glorious  king  of  war! 

Chorus 

Give  thee  bright  dreams, 
O  glorious  king  of  war ! 

And  if  thy  hand  would  slay  thy  foes 

In  war,  in  war! 
With  thee  returning  victory  goes 

In  war,  in  war! 
We  grant  thee  victory,  my  King ; 
Like  marshes  swept  by  storms,  we  bring 

Our  power  to  thee 
With  victory  in  war ! 


»35 


136  ISHTAR  AND  IZDUBAR 

CJwnts 

Our  power  to  thee 
With  victory  in  war ! 

And  if  thou  wouldst  the  waters  pass, 

The  sea,  the  sea ! 
We'll  go  with  thee  in  every  place, 

With  thee,  with  thee! 
To  Hea's  halls  and  glorious  throne, 
Where  he  unrivalled  reigns  alone, 

To  Hea  go 
Upon  his  throne  of  snow. 

Chorus 

To  Hea  go 
Upon  his  throne  of  snow. 

And  if  thine  anger  rules  thy  heart 

As  fire,  as  nre ! 
And  thou  against  thy  foes  would  start 

With  ire,  with  ire ! 
Against  thy  foes  thy  heart  be  hard, 
And  all  their  land  with  fire  be  scarred. 

Destroy  thy  foes ! 
Destroy  them  in  thine  ire ! 

CJwnts 

Destroy  thy  foes ! 
Destroy  them  in  thine  ire ! 

And  lo !  young  Siduri  hath  disappeared. 
And  with  the  Zisi  crowned  she  now  appeared ; 
The  corn-gods  in  a  crescent  round  their  queen, 
She  waves  before  the  king  her  Nusku  ^  green, 
And  sings  with  her  sweet  voice  a  joyful  lay. 
And  all  the  Zisi  join  the  chorus  gay : 

•"Nusku,"    a    budding    or    blooming         which    was   called   the   plant    of    Nusku, 
shrub     or     branch,     the     wand     of     the         the  divining-rod. 
Queen,    used    in    magical    incantations, 


SONGS    OF    THE    SABITU    AND    Zl-SI  137 

■*  A  heifer  of  the  corn  am  I, 

Kara !   Kara  !  ^ 
Yoked  with  the  kine  we  gayly  fly, 

Kara !  Kara ! 
The  ploughman's  hand  is  strong  and  drives 
The  glowing  soil,  the  meadow  thrives! 

Before   the  oxen 
Sa-lum-mat-u  na-si.** 

Chorus 
Before  the  oxen 
Sa-lum-mat-u  na-si. 

The  harvesters  are  in  the  corn ! 

Kara !  Kara ! 
Our  feet  are  flying  with  the  morn, 

Kara !  Kara ! 
We  bring  thee  wealth!  it  is  thine  own! 
The  grain  is  ripe!  oh,  cut  it  down! 

The  yellow  grain 
Sa-lum-mat-u  na-si. 

Chorus 
The  yellow  grain 
Sa-lum-mat-u  na-si. 

The  fruit  of  death,  oh,  King,  taste  it  not ! 

Taste  not !  taste  not ! 
With  fruit  of  Life  the  land  is  fraught 

Around!  around! 
The  fruit  of  Life  we  give  to  thee 
And  happiness,  oh,  ever  see. 

All  joy  is  thine 
Through  Earth  and  Heaven's  bound. 

Chorus 
All  joy  is  thine 
Through  Earth  and  Heaven's  bound. 

*  See  Accadian  songs,  "  C.  I.  W.  A.,"  s  "  Kara!  "   cry   out,    sing,    shout. 

SavJ'"-  '^'.  D  '    ^"/   translated   by    Mr.  « "  Sa-lum-mat-u    na-si."     lift    up    the 

Sayce   in       Records  of  the    Past."   vol.  shadows,  or  be  joyful 

XI.  pp.    154,   155.  ■>       ■ 


138  ISHTAR  AND   IZDUBAR 

Our  corn  immortal  there  is  high 

And  ripe  !  and  ripe ! 
And  ever  ripens  'neath  that  sky 

As  gold !  as  gold  ! 
Our  corn  is  bearded/  thus  'tis  known, 
And  ripens  quickly  when  'tis  grown. 

Be  joy  with  thee, 
Our  love  around  thee  fold ! 

Chorus 
Be  joy  with  thee, 
Our  love  around  thee  fold ! 

Our  King  from  us  now  goes,  now  goes ! 

Away !  away ! 
His  royal  robe  behind  him  glows 

Afar !  afar ! 
Across  the  waves  where  Hea  reigns 
The  waters  swollen  he  soon  gains ! 

To  our  great  seer. 
He  sails  to  him  afar ! 

Chorus 
To  our  great  seer, 
He  sails  to  him  afar ! 

And  he  will  reach  that  glorious  land 

Away !  away ! 
Amid  our  fruit-trees  he  will  stand 

That  day !  that  day ! 
Our  fruit  so  sweet  the  King  will  eat. 
Nor  bitter  mingle  with  the  sweet. 

In  our  seer's  land 
That  glows  afar  away ! 

Chorus 
In  our  seer's  land 
That  glows  afar  away ! 

'"Our  corn  is  bearded."    This  refers        "the  com  is  bearded."     ("  Records  of 
to     the     heads     of     wheat     which     are         the  Past,"  vol.  xi.  p.   156.) 
bearded.    See  translation  by  Mr.  Sayce, 


SONGS    OF    THE    SABITU    AND    ZI-SI  139 

The  singing  spirits  from  them  Hcd,  and  he 
Alone  stood  thinking  by  young  Siduri. 

The  King  leaned  on  his  bow,  and  eyed  the  maid, 

A  happy  look  came  in  his  eyes, — and  fled. 

For  lo!  the  curtain  quick  aside  is  pushed, 

And  Sabitu  within  upon  them  rushed. 

She  stately  glides  across  the  shining  floor, 

And  eyes  them  both,  then  turns  toward  the  door. 

But  Izdubar  is  equal  to  the  task. 

With  grace  now  smiling,  of  the  maid  doth  ask : 

"  O  Sabitu !  wouldst  thou  tell  me  the  way 

To  Khasisadra  ?  for  I  go  this  day. 

If  1  the  sea  may  cross,  how  shall  I  go  ? 

Or  through  the  desert?  thou  the  path  mayst  know." 

The  maiden  startled  looks  upon  his  face, 

And  thus  she  answers  him  with  queenly  grace : 

"So  soon  must  go?     Thou  canst  not  cross  the  sea, 

For  thou  wilt  perish  in  the  waves  that  way. 

Great  Samas  once  the  way  of  me  did  ask. 

And  I  forbade  him,  but  the  mighty  task 

He  undertook,  and  crossed  the  mighty  deep. 

Where  Death's  dark  waters  lie  in  wait  asleep : 

His  mighty  car  of  gold  swept  through  the  akies. 

With  fiery  chargers  now  he  daily  flies. 

When  I  approach  thee,  thou  from  me  wouldst  flee? 

But  if  thou  must  so  soon  thus  go,  the  sea 

Perhaps  thou  too  canst  cross,  if  thou  wilt  'void 

Death's  waters,  which  relentless  ever  glide. 

But  Izdubar,  Ur-Hea,  here  hath  come ! 

The  boatman  of  the  seer,  who  to  his  home 

Returns.     He  with  an  axe  in  yonder  woods 

A  vessel  builds  to  cross  the  raging  floods. 

If  thou  desirest  not  to  cross  with  him. 

We  here  will  welcome  thee  through  endless  time ; 

But  if  thou  goest,  may  they  see  thy  face 

Thou  seekest, — welcome  thee,  and  thy  heart  bless. 


I40  ISHTAR  AXD   IZDUBAR 

COLUMN    II 

The  King  on  Leaving  the  Happy  Halls  Meets  Ur-Hea, 
THE  Boatman  of  the  Seer  Khasisadra — They  Build 
a  Ship  and  Embark  on  an  Unknown  Sea,  and  on 
Their  Voyage  Pass  Through  the  Waters  of  Death 

And  Izdubar  turned  from  the  Halls  and  goes 

Toward  a  fountain  in  the  park,  whence  flows 

A  merry  stream  toward  the  wood.    He  finds 

An  axe  beside  the  fount,  and  thoughtful  winds, 

Through  groves  of  sandal-wood  and  mastic-trees 

And  algum,  umritgana.    Now  he  sees 

The  sig-a-ri  and  ummakana,  pines, 

With  babuaku ;  and  ri-wood  brightly  shines 

Among  the  azuhu  ;  all  precious  woods 

That  man  esteems  are  grown  around,  each  buds 

Continuous  in  the  softened,  balmy  air. 

He  stops  beneath  a  musrilkanna  where 

The  pine-trees  spread  toward  the  glowing  sea, 

Wild  mingled  with  the  surman,  sa-u-ri. 

The  King,  now  seated,  with  himself  communes, 

Heeds  not  the  warbling  of  the  birds,  and  tunes 

Of  gorgeous  songsters  in  the  trees  around, 

But  sadly  sighing  gazes  on  the  ground : 

"  And  I  a  ship  must  build ;  alas !   I  know 

Not  how  I  shall  return,  if  I  thus  go. 

The  awful  Flood  of  Death  awaits  me  there. 

Wide-stretching  from  this  shore — I  know  not  where." 

He  rests  his  chin  upon  his  hand  in  thought, 

Full  weary  of  a  life  that  woe  had  brought ; 

He  says:  "  When  I  remember  Siduri, 

Whose  heart  with  fondest  love  would  comfort  me 

Within  these  Happy  Halls,  why  should  I  go 

To  pain  and  anguish,  death,  mayhap,  and  woe? 

But  will  I  thus  desert  my  kingdom,  throne? 

For  one  I  know  not !    What !   my  fame  alone ! 

Mine  honor  should  preserve  !   and  royal  state  ! 

Alas  !  this  Fame  is  but  a  dream  of — Fate  ! 


THE  KING  MEETS  UR-HEA  141 

A  longing  after  that  w  liich  docs  nut  cheer 

The  heart.    Applause  of  men,  or  thoughtless  sncor, 

Is  naught  to  nie,  1  am  alone !   alone ! 

This  Inmiortality  cannot  atone 

For  my  hard  fate  that  wrings  mine  aching  heart. 

I  long  for  peace  and  rest,  and  I  must  start 

And  find  it,  leave  these  luring  bright  abodes, — 

I  seek  the  immortality  of  gods. 

This  Fame  of  man  is  not  what  it  doth  seem, 

It  sleeps  with  all  the  past,  a  vanished  dream. 

j\Iy  duty  calls  me  to  my  kingdom,  throne ! 

To  Khasisadra  go,  whose  aid  alone 

Can  save  my  people  from  an  awful  fate 

That  hangs  above  them,  born  of  Fiends  of  hate. 

And  I  shall  there  return  without  my  seer ! 

I  live ;  and  he  is  dead.    Why  did  I  hear 

His  words  advising  me  to  come  ?    Alas  ! 

I  sadly  all  my  weary  days  shall  pass ; 

No  one  shall  love  me  as  my  seer,  my  friend. 

But  what  said  Siduri  ? — There  comes  an  end 

At  last  to  sorrow,  joy  will  hopeful  spring 

On  wings  of  Light !    Oh,  how  my  heart  will  sing ! 

I  bless  ye  all,  ye  holy  spirits  here ! 

Your  songs  will  linger  with  me,  my  heart  cheer; 

Upon  my  way  I  turn  with  joy  again  ! 

How  true  your  joyful  song !   your  memory  then 

Will  keep  me  hopeful  through  yon  darkened  wav  ; 

How  bright  this  land  doth  look  beside  the  sea !  " 

He  looks  across  the  fields ;  the  river  glows 

And  winds  beside  taprani-trees,  and  flows 

By  teberinth  and  groves  of  tarpikhi 

And  ku-trees ;  curving  round  green  mez-kha-i. 

Through  beds  of  flowers,  that  kiss  its  waves  and  spring 

Luxuriant, — with  songs  the  groves  far  ring. 

Now  thinking  of  the  ship,  he  turns  his  eyes, 

Toward  the  fountain, — springs  up  with  surprise  1 

"  'Tis  he !  the  boatman  comes  !    Ur-Hea  comes ! 

And,  oh !  at  last,  I'll  reach  the  glistening  domes 


142  ISHTAR  AND  IZDUBAR 

Of  Khasisadra's  palaces, — at  last 

My  feet  shall  rest, — upon  that  land  be  placed." 

And  now  Ur-Hea  nearer  makes  his  way, 
And  Izdubar  addressing  him,  doth  say : 
"  LJr-Hea  is  thy  name?   from  yonder  sea 
Thou  comest,  from  the  seer  across  the  way  ?  " 

"  Thou  speakest  truth,  great  Sar,  what  wouldst  thou  have?  " 

"  How  shall  I  Khasisadra  reach  ?    The  grave 

He  hath  escaped.  Immortal  lives  beyond, 

For  I  to  him  upon  my  way  am  bound ; 

Shall  I  the  waters  cross  or  take  my  way 

Through  yon  wide  desert,  for  I  start  this  day  ?  " 

"  Across  the  sea  we  go,  for  I  with  thee 
Return  to  him, — I  know  the  winding  way. 
Thine  axe  of  bronze  with  precious  stones  inlaid 
With  mine,  we'll  use  beneath  the  pine-trees'  shade." 

And  now,  within  the  grove  a  ship  they  made, 
Complete  and  strong  as  wise  Ur-Hea  bade. 
They  fell  the  pines  five  gar  in  length,  and  hew 
The  timbers  square,  and  soon  construct  a  new 
And  buoyant  vessel,  firmly  fixed  the  mast, 
And  tackling,  sails,  and  oars  make  taut  and  fast. 
Thus  built,  toward  the  sea  they  push  its  prow. 
Equipped  complete,  provisioned,  launch  it  now. 
An  altar  next  they  raise  and  thus  invoke 
The  gods,  their  evil-workings  to  revoke : 

^  O  Lord  of  Charms,  Illustrious !  who  gives 
Life  to  the  Dead,  the  Merciful  who  Hves, 
And  grants  to  hostile  gods  of  Heaven  return. 
To  homage  render,  worship  thee,  and  learn 

*  This     remarkable    prayer     is    to     be  connected   in   one   hymn  to   Hea.     This 

found    among    a    collection    of    prayers  may   have    been    so   after   the   Assyrians 

which   are    numbered   and   addressed   to  adopted  them,  but  they  are  distinct,  and 

separate     deities.       It     seems     that    the  addressed    to    separate    gods.      The    one 

prayers    were    originally    Accadian,    and  we   have  selected   is  addressed   to    Hea, 

were     afterward     adopted     by     the     As-  the   Creator  of   Mankind,   Sayce   edition 

Syrians,  and  made  to  apply  to  one  god  Smith's  "  C.  A.   G.,"  pp.  75  to  80.     The 

(Hea).      Professor    Oppert    and    Profes-  one   we   have  selected  is   found   at   the 

sor  Sayce  think,  however,  that  they  are  top  of  page  77,   idem. 


ON    AN    UNKNOWN    SEA  143 

Obedience!     Thou  who  didst  create  mankind 
In  tenderness,  thy  love  round  us,  oh,  wind ! 
The  Merciful,  the  God  with  whom  is  Life, 
Establish  us,  O  Lord,  in  darkest  strife. 
O  never  may  thy  truth  forgotten  be. 
May  Accad's  race  forever  worship  thee." 

One  month  and  fifteen  days  upon  the  sea. 

Thus  far  the  voyagers  are  on  their  way ; 

Now  black  before  them  lies  a  barren  shore, 

O'ertopped  with  frowning  cliffs,  whence  comes  a  roar 

Of  some  dread  fury  of  the  elements 

That  shakes  the  air  and  sweeping  wrath  foments 

O'er  winds  and  seas. 

And  see  !  a  yawning  cave. 
There  opens  vast  into  a  void  dislave. 
Where  fremed  shadows  ride  the  hueless  waves. 
Dread  Ninazu  whose  deathless  fury  craves 
For  hapless  victims  lashes  with  a  roar 
The  mighty  seas  upon  that  awful  shore. 
The  Fiends  of  Darkness  gathered  lie  in  wait. 
With  Mammitu,  the  goddess  of  fierce  hate. 
And  Gibil  -  with  his  spells,  and  Nibiru  ^ 
The  twin-god  of  black  Fate,  and  grim  Nusku  * 
The  keeper  of  red  thunders,  and  Urbat  ^ 
The  dog  of  Death,  and  fiend  of  Queen  Belat ;  ® 
And  Nuk-khu,  and  the  black-browed  Ed-hutu  ^ 
The  gods  of  darkness  here  with  Tsi-lat-tu.^ 

And  see  !  Dark  Rimmon  °  o'er  a  crag  alone  ! 
And  Gibil  with  his  blasting  malisoun. 
Above  with  his  dark  face  maleficent, 
Who  wields  a  power  o'er  men  omnipotent 
Forlore !   forlore !   the  souls  who  feel  that  blast 
Which  sweeps  around  that  black  forbidding  coast! 
Fierce  whirling  storms  and  hurricanes  here  leap, 
With  blasting  lightnings  maltalent  and  sweep 

2  "  Gibil,"    the   god   of  fire,   of   spells  *  "  Urbat,"  the   dog  of  Death. 

and  witchcraft.  *  "  Belat  "  or  "  Allat,"  the   Queen  of 

*  "  Nibiru,"  the  god  of  fate,  and  ruler        Hades. 

of  the  stars.  ^  "  Ed-hutu,"   god   of   darkness. 

*  "  Nusku,"    the    gatekeeper   of  thun-  *  "  Tsi-lat-tu."    shades    of    night, 
ders.                                                                             *  "  Rimmon,"  god  of  storms. 


144  ISHTAR  AND   IZDUBAR 

The  furious  waves  that  lash  around  that  shore, 
As  the  fierce  whirl  of  some  dread  maelstrom's  power ! 
Above  the  cavern's  arch  !   see  !   Ninip  ^°  stands  ! 
He  points  within  the  cave  with  beckoning  hands ! 
Ur-Hea  cries :  "  My  lord  !  the  tablets  ^  say, 
That  we  should  not  attempt  that  furious  way ! 
Those  waters  of  black  death  will  smite  us  down ! 
Within  that  cavern's  depths  we  will  but  drown." 
"  We  cannot  go  but  once,  my  friend,  that  road," 
The  hero  said,  "  'Tis  only  ghosts'  abode !  " 
"  We  go,  then,  Izdubar,  its  depths  will  sound, 
But  we  within  that  gloom  will  whirl  around. 
Around,  within  that  awful  whirlpool  black, — 
And  once  within,  we  dare  not  then  turn  back, — 
How  many  times,  my  friend,  I  dare  not  say, 
'Tis  written,  we  within  shall  make  our  way." 

The  foaming  tide  now  grasped  them  with  its  power. 
And  billowed  round  them  with  continuous  roar ; 
Away !   th^y  whirl !   with  growing  speed,  till  now 
They  fly  on  lightnings'  wings  and  ride  the  brow 
Of  maddened  tempests  o'er  the  dizzy  deep. 
So  swift  they  move, — the  waves  in  seeming  sleep 
Beneath  them,  whirling  there  with  force  unseen. 

But  see !   Updarting  with  a  sulphurous  gleen, 
The  hag  of  Death  leaps  on  the  trembling  prow ! 
Her  eyes,  of  fire  and  hate,  turns  on  them  now ! 
With  famine  gaunt,  and  haggard  face  of  doom. 
She  sits  there  soundless  in  the  awful  gloom. 

"  O  gods !  "  shrieked  Izdubar  in  his  despair, 
"  Have  I  the  god  of  Fate  at  last  met  here  ? 
Avaunt,  thou  Fiend  !   hence  to  thy  pit  of  Hell ! 
Hence  !  hence  !  and  rid  me  of  thy  presence  fell !  " 

And  sec !  she  nearer  comes  with  deathless  ire. 
With  those  fierce,  moveless,  glaring  eyes  of  fire ! 
Her  wand  is  raised  !    she  strikes  ! 

*•*  "  Ninip, "_  god  of  bravery  and   war.         modern    na-^agators.      Babylon    commu- 
'  "  Tablets."     This   may    mean    charts         nicated   with  all  nations  in  commerce, 
or  scrolls  similar  to  the  charts  used  by 


THROUGH    THE    WATERS    OF    DEATH  145 

"  O  gods  !  "  he  screams  ; 
He  falls  beneath  that  bolt  that  on  them  gleams, 
And  she  is  gone  within  the  awful  gloom. 
Hark  !    hear  those  screams  ! 

"  Accurst !    Accurst  thy  doom  !  " 
And  lo !   he  springs  upon  his  feet  in  pain, 
And  cries : 

"  Thy  curses,  fiend  !  I  hurl  again  !  " 
And  now  a  blinding  flash  disparts  the  black 
And  heavy  air,  a  moment  light  doth  break ; 
And  see !   the  King  leans  fainting  'gainst  the  mast, 
With  glaring  eyeballs,  clenched  hands. — aghast ! 
Behold  !    that  pallid  face  and  seal}-  hands  ! 
A  leper  white,  accurst  of  gods,  he  stands ! 
A  living  death,  a  life  of  awful  woe, 
Incurable  by  man,  his  way  shall  go. 
But  oh !  the  seer  in  all  enchantments  wise 
Will  cure  him  on  that  shore,  or  else  he  dies. 

And  see !   the  vessel's  prow  with  shivering  turns, 

Adown  the  roaring  flood  that  gapes  and  churns 

Beneath  like  some  huge  boiling  cauldron  black, 

Thus  whirl  they  in  the  slimy  cavern's  track. 

And  spirit  ravens  round  them  fill  the  air. 

And  see !  they  fly  !  the  cavern  sweeps  behind  ! 

Away  the  ship  doth  ride  before  the  wind ! 

The  darkness  deep  from  them  has  fled  away. 

The  fiends  are  gone ! — the  vessel  in  the  spray 

With  spreading  sails  has  caught  the  glorious  breeze. 

And  dances  in  the  light  o'er  shining  seas ; 

The  blissful  haven  shines  upon  their  way, 

The  waters  of  the  Dawn  sweep  o'er  the  st  a  ! 

They  proudly  ride  up  to  the  glowing  sand, 

And  joyfully  the  King  springs  to  the  land. 


146  ISHTAR  AND   IZDUBAR 


COLUMN  III 

Khasisadra  on  the  Shore  Sees  the  Vessel  Coming,  and 
Returning  to  His  Palace,  Sends  His  Daughter  Mua 
TO  Welcome  Izdubar — Meeting  of  the  King  and  Sage 

Beneath  a  ku-tree  Khasisadra  eyes 
The  spreading  sea  beneath  the  azure  skies, 
An  aged  youth  with  features  grave,  serene, 
Matured  with  godly  wisdom ;  ne'er  was  seen 
Such  majesty,  nor  young,  nor  old, — a  seer 
In  purpose  high.     The  countenance  no  fear 
Of  death  has  marred,  but  on  his  face  sublime 
The  perfect  soul  has  left  its  seal  through  time. 

"  All,  yes !  the  dream  was  clear,  the  vision  true, 

I  saw  him  on  the  ship !     Is  it  in  view  ? 

A  speck  !     Ah,  yes  !     He  comes !    he  comes  to  me 

My  son  from  Erech  comes  across  the  sea !  " 

Back  to  his  palace  goes  the  holy  seer, 

And  Mua  ^  sends,  who  now  the  shore  doth  near ; 

As  beautiful  as  Waters  of  the  Dawn, 

Comes  Mua  here,  as  graceful  as  a  fawn. 

The  King  now  standing  on  the  glistening  sand, 
Beholds  the  beauteous  Mua  where  she  stands, 
With  hands  outstretched  in  welcome  to  the  King, 
"  O  thou  sweet  spirit,  with  thy  snowy  wing. 
Oh,  where  is  Khasisadra  in  this  land? 
I  seek  the  aid  of  his  immortal  hand." 
"  Great  Sar,"  said  Mua,  "  hadst  thou  not  a  seer, 
That  thou  shouldst  come  to  seek  my  father  here  ?  " 

"  'Tis  true,  my  daughter  dear,  a  seer  had  I, 

Whom  I  have  lost, — a  dire  calamity ; 

By  his  advice  and  love  I  undertake 

This  journey.     But  alas!  for  mine  own  sake 

He  fell  by  perils  on  this  lengthened  way ; 

He  was  not  strong,  and  feared  that  he  should  lay 

1  "  Mua,"  the  waters  of  the  dawn,  the  daughter  of   Khasisadra. 


MUA  WELCOMES  IZDUBAR  147 

Himself  to  rest  amid  the  mountains  wild. 
He  was  a  warrior,  with  him  I  killed 
Khumbaba,  Elam's  king  who  safely  dwelt 
Within  a  forest  vast  of  pines,  and  dealt 
Destruction  o'er  the  plains.     We  razed  his  walls — 
My  friend  at  last  before  me  dying  falls. 

Alas !  why  did  my  seer  attempt  to  slay 
The  dragons  that  we  met  upon  the  way. 
He  slew  his  foe,  and  like  a  lion  died. 
Ah,  me !  the  cause,  when  I  the  gods  defied, 
And  brought  upon  us  all  this  awful  woe ; 
In  sorrow  o'er  his  death,  my  life  must  flow ! 
For  this  I  came  to  find  the  ancient  seer, 
Lead  me  to  him,  I  pray,  if  he  lives  here." 

Then  Mua  leads  him  through  the  glorious  land 
Of  matchless  splendor,  on  the  border  grand 
Of  those  wide  Happy  Fields  that  spread  afar 
O'er  beaming  hills  and  vales,  where  ambient  air 
With  sweetest  zephyrs  sweeps  a  grand  estrade, 
Where  softest  odors  from  each  flowering  glade 
Lull  every  sense  aswoon  that  breathes  not  bliss 
And  harmony  with  World  of  Blessedness. 
'Neath  trees  of  luring  fruits  she  leads  the  way, 
Through  paths  of  flowers  where  night  hath  fled  away, 
A  wilderness  of  varied  crystal  flowers. 
Where  fragrance  rests  o'er  clustering,  shining  bowers. 
Each  gleaming  cup  its  nectared  wine  distils, 
For  spirit  lips  each  chalice  ever  fills. 

Beyond  the  groves  a  lucent  palace  shone 
In  grandest  splendor  near  an  inner  zone; 
In  amethyst  and  gold  divinely  rose. 
With  glories  scintillant  the  palace  glows. 
A  dazzling  halo  crowns  its  lofty  domes. 
And  spreading  from  its  summit  softly  comes 
With  grateful  rays,  and  floods  the  balustrades 
And  golden  statues  'neath  the  high  arcades; 
A  holy  palace  built  by  magic  hand 
With  wondrous  architecture,  portals  grand, 


148  ISHTAR  AND   IZDUBAR 

And  aurine  turrets  piled  to  dizzy  heights, 
Oh,  how  its  glory  Izdubar  delights ! 

Beneath  majestic  arcades  carved,  they  pass, 
Up  golden  steps  that  shine  like  polished  glass, 
Through  noble  corridors  with  sculptured  walls. 
By  lofty  columns,  archways  to  the  halls 
Of  glories,  the  bright  harbinger  of  fanes 
Of  greater  splendor  of  the  Heavenly  plains. 
Beneath  an  arch  of  gems  the  King  espies 
A  form  immortal,  he  who  death  defies. 
Advancing  forth  the  sage  his  welcome  gives, 
"  'Tis  Izdubar  who  comes  to  me  and  lives !  " 
Embracing  him  he  leads  him  in  a  room, 
Where  many  a  curious  graven  tablet,  tome, 
And  scrolls  of  quaint  and  old  forgotten  lore 
Have  slept  within  for  centuries  of  yore. 
The  tablets  high  are  heaped,  the  alcoves  full, 
Whei"e  truth  at  last  has  found  a  welcome  goal. 
In  wisdom's  room,  the  sage  his  guest  has  led. 
And  seats  him  till  the  banquet  high  is  spread ; 
Of  Izdubar  he  learns  his  journeys  great, 
How  he  for  aid  has  left  his  throne  of  state. 

The  maid  now  comes,  him  welcomes  to  the  hall 
Of  banquets,  where  are  viands  liberal, 
And  fruits,  immortal  bread,  celestial  wines 
Of  vintage  old ;  and  when  the  hero  dines. 
They  lead  him  to  his  private  chamber  room 
That  overlooks  the  wondrous  garden's  bloom 
Across  the  plain  and  jasper  sea  divine, 
To  Heaven's  mountains  rising  sapphirine. 
Four  beauteous  streams  of  liquid  silver  lead 
Across  the  plain ;  the  shining  sea  they  feed ; 
The  King  reclines  upon  his  couch  at  rest. 
With  dreams  of  happiness  alone  is  blest. 


THE    KING    IS    CURED    BY    KHASISADRA  149 


COLUMN   IV 

The  King  is  Cured  by  the  Incantations  of  Khasisadra 
AND  He  Becomes  I  immortal 

When  Izdubar  awakes,  they  lead  the  way 
To  the  bright  fount  beside  the  jasper  sea. 
The  seer,  with  Mua  and  Ur-Hea,  stands 
Beside  the  King-,  who  hohly  Hfts  his  hands 
Above  an  altar  where  the  glowing  rays 
Of  sacred  flames  are  curling ;  thus  he  prays : 

"  Ye  glorious  stars  tjhat  shine  on  high, 
Remember  me !     Oh,  hear  my  cry, 
Su-ku-nu,^  bright  Star  of  the  West ! 
Dil-gan,  my  patron  star,  oh,  shine! 
O  Mar-bu-du,  whose  rays  invest 
Dear  Nipur-  with  thy  light  divine, 
The  flames  that  shines,  upon  the  Waste! 
O  Papsukul,  thou  Star  of  Hope, 
Sweet  god  of  bliss,  to  me,  oh,  haste, 
Before  I  faint  and  lifeless  drop ! 
O  Adar,^  Star  of  Ninazu, 
Be  kind  1     O  Ra-di-tar-tu-khu. 
Sweet  U-tu-ca-ga-bu,*  dear  Star 
With  thy  pure  face  that  shines  afar ! 

Oh,  pardon  me !  each  glorious  Star ! 
Za-ma-ma,^  hear  me !  O  Za-ma-ma  ! 
Ca-ca-ma  u  Ca-ca-ma."  ^ 

"Remember  him!     O  dear  Za-ma-ma! 
Ca-ca-ma  u  Ca-ca-ma." 

1  "  Su-ku-nu  "     or     "  Kak-si-di,"     the  temple   whose  top,    in    the  language   of 

star  of  the  West.  the   Babylonians,   reached   the  skies.     It 

^  "  Nipur,"    tlie    city    from    which    Iz-  was  afterward  called  the  "  Tower  of  the 

dubar  came.  Country  "     or     "  Tower     of     Babylon." 

*  "  Adar,"    the    star    of    Ninazu,    the  This   was  perhaps  the   Tower  of   Babel, 

goddess  of  death,  who  cursed  him  with  He  also  restored  another  temple  called 

leprosy   in   the   cavern.     This    star   was  "  Bite-muris,"    which   was  dedicated   to 

also    called    "  Ra-di-tar-tu-khu."  the  same   goddess. 

'  "  U-tu-ca-ga-bu,"   the    star   with    the  *  "  Amen    and    amen!  "      The    word 

white   or   pure   face.  "  amen  "      is     usually     repeated     three 

»  "  Za-ma-ma,"      another      name      for  times. 

Adar.     This   is  the  deity   for  whom   Iz-  "  The    response    of    the    priest    Khasi- 

dubar    or    Nammurabi    built    the    great  sadra. 


I50  ISHTAR  AND   IZDUBAR 

As  Izdubar  doth  end  his  holy  prayer 

He  kneels,  and  they  now  bear  his  body  where 

A  snowy  couch  doth  rest  beneath  a  shrine 

That  stands  near  by  the  glowing  fount  divine, 

And  Khasisadra  lifts  his  holy  hands, 

His  incantation  chants,  and  o'er  him  stands. 

"  O  Bel,  Lord  of  An-nu-na-ci, 
O  Nina,  Hea's  daughter !    Zi ! » 
This  Incantation  aid, 
Remember  us,  Remember! 

®Ye  tempests  of  High  Heaven,  be  still! 

Ye  raging  lightnings,  oh,  be  calm ! 

From  this  brave  man  his  strength  is  gone. 

Before  thee  see  him  lying  ill ! 

Oh,  fill  with  strength  his  feeble  frame, 

O  Ishtar,  shine  from  thy  bright  throne ! 

From  him  thine  anger  turn  away, 

Come  from  thy  glowing  mountains,  come ! 

From  paths  untrod  by  man,  oh,  haste ! 

And  bid  this  man  arise  this  day. 

With  strength  divine  as  Heaven's  dome, 

His  form  make  pure  and  bright  and  chaste! 

The  evil  curse,  oh,  drive  away! 

Go !    A-sac-cu-kab-bi-lu,^''  go  ! 

O  Nam-ta-ru-lim-nu,^  oh,  fly  ! 

U-tuc-cu-lim-nu-  from  him  flow! 

A-lu-u-lim-nu,^  hence !  away ! 

E-ci-mu-lim-nu,*  go !  thou  fiend ! 

Fly,  Gal-lu-u-lim-nu,^  afar! 

Fly  from  his  head  !  his  life !     I  send 

Thee,  fiend !  depart  from  Izdubar ! 

Go  from  his  forehead,  breast,  and  heart. 

And  feet !     Avaunt !  thou  fiend  !  depart ! 

*  "  Zi,"  spirits.  •  "  A-lu-u-lim-nu,"    evil    spirit    of    the 

»  See  "  T.  S.  B.  A.,"  vol.  ii.  p.  31.  breast. 

^0  "  A-sac-cu-kab-bi-lu,"    evil    spirit    of  *■  "  E-ci-mu-lim-nu,"   evil   spirit   of  the 

the  head.  stomach. 

1  "  Nam-ta-ru-lim-nu,"     evil     spirit    of  ^  "  Gal-lu-u-lim-nu,"   evil    spirit  of  the 

the  life  or  heart.  hands. 

'  "  U-tuc-cu-lim-nu,"  evil  spirit  of  the 
forehead. 


THE   KING    BECOMES    IMMORTAL  151 

Oh,  from  the  Curse,  Thou  Spirit  High ! 
And  Spirit  of  the  Earth,  come  nigh ! 
Protect  him,  may  his  spirit  tiy ! 
O  Spirit  of  the  Lord  of  Lands, 
And  Goddess  of  the  Earthly  Lands, 
Protect  him !  raise  with  strength  his  hands ! 

Oh,  make  him  as  the  Holy  Gods, 

His  body,  limbs,  like  thine  Abodes, 

And  like  the  Heavens  may  he  shine! 

And  like  the  Earth  with  rays  divine ! 

Quick!  with  the  khis-ib-ta®  to  bring 

High  Heaven's  Charm — bind  round  his  brow ! 

The  sis-bu'^  place  around  his  hands! 

And  let  the  sab-u-sat**  bright  cling! 

The  mus-u-kat"  lay  round  him  now, 

And  wrap  his  feet  with  rad-bat-bands," 

And  open  now  his  zik-a-man^ 

The  sis-bu  cover,  and  his  hands 

The  bas-sat-  place  around  his  form! 

From  baldness  and  disease,  this  man 

Cleanse,  make  him  whole,  head,  feet,  and  hands ! 

O  Purity,  breathe  thy  sweet  charm ! 

Restore  his  health  and  make  his  skin 
Shine  beautifully,  beard  and  hair 
Restore !  make  strong  with  might  his  loins ! 
And  may  his  body  glorious  shine 
As  the  bright  gods ! — 

Ye  winds  him  bear ! 
Immortal  flesh  to  his  soul  joins ! 

•  "  Khis-ib-ta,"    a   strip   of   parchment  '"  "  Rad-bat-bands,"   similar   bands  to 

or  linen  on  which  was  inscribed  a  holy  the  khis-ib-ta. 

text,    a    charm    like    that    used    by    the  '■ "  Zik-a-man,"    this    is    unknown,    it 

Jews,  a  philactery.  perhaps  was  the  inner  garment. 

^"Sis-bu,"   the   same  as   the   preced-  -  "  i5as-sat,"  supposed   to   be  the  out- 
ing, side    or    last    covering    placed    over    the 

s  "  Sab-u-sat,"    was    perhaps    a    holy  person    so    treated.      That    some    such 

cloth,   also   inscribed   in  the   same  man-  ceremony  was  performed  in  the  case  of 

ner.  Izdubar   seems   to    be   undoubted.     See 

* "  Mus-u-kat,"  was  also  of  the  same  "  Trans.    Soc.    Bib.    Arch.,"    vol.    ii.    p. 

character  as  the  preceding.  31;    also  Sayce's  edition  smith's  "  C.  A. 

of  G.,"  p.  290. 


52  ISHTAR  AND   IZDUBAR 

Thou  Spirit  of  this  man !  arise ! 

Come  forth  with  joy!     Come  to  the  skies!" 

And  lo !  his  leprosy  has  fled  away ! 

He  stands  immorlal, — purged !  released  from  clay ! 


COLUMN    \' 

IzDUBAR  Falls  in  Love  with  Mua,  and  Offers  Her  His 

Hand 

"  O  Mua !  thou  bright  Waters  of  the  Dawn ! 
Oh,  where  art  thou  ?  "  one  cries  as  he  doth  run 
Through  the  bright  garden.    See !  'tis  Izdubar ! 
Immortal !  glorious  !  our  King  of  War ! 
And  now  in  love  is  seeking  Mua  here. 
He  scarcely  treads  the  ground  as  he  comes  near ; 
A  glow  of  youth  immortal  on  his  cheek, 
A  form  that  sorrow,  death,  will  never  seek 
Within  these  Happy  Fields,  his  eyes  with  light 
That  Love  alone  may  give,  show  his  delight. 

A  dazzling  pillared  vista  round  him  shines. 

Where  golden  columns  bear  the  bowering  shrines. 

With  gemmed  domes  that  clustering  round  him  rise, 

'Mid  fruit-trees,  flashing  splendors  to  the  skies. 

He  goes  through  silver  grots  along  a  zone, 

And  now  he  passes  yonder  blazing  throne, 

O'er  diamond  pavements,  passes  shining  seats  , 

Whereon  the  high  and  holy  conclave  meets 

To  rule  the  empires  vast  that  spread  away 

To  utmost  bounds  in  all  their  vast  array. 

Around  the  whole  expanse  grand  cestes  spread 

O'er  paths  sidereal  unending  lead. 

As  circling  wheels  wnthin  a  wheel  they  shine. 

Enveloping  the  Fields  with  light  divine. 

A  noontide  glorious  of  shining  stars. 

Where  humming  music  rings  from  myriad  cars, 

Where  pinioned  multitudes  their  harps  may  tune, 

And  in  their  holv  sanctitv  commune. 


IZDUBAR    FALLS    LN    LOVE    WITH    MUA  153 

And  see!  here  Mua  comes!  she  stops  ami  waits 
Within  a  gcsdin  bower  beside  its  gates. 
Around,  above  her  spreads  a  flowering  vine, 
And  o'er  a  ruby  fountain  ahnandine. 
And  on  a  graven  garnet  table  grand, 
Carved  cups  of  solid  pearl  and  tilpe^  stand. 
A  Zadu-  reservoir  stands  near,  which  rounds 
The  fount  wherein  the  fragrant  nectar  bounds. 
The  ground  is  strewn  with  pari  ■'  gems  and  ])earls, 
Wherefrom  the  light  now  softly  backward  hurls 
Its  rays  o'er  couches  of  paruti*  stone. 
Soft  cushioned,  circling  in  the  inner  zone 
Beside  the  shining  kami-sadi  way,'' 
Where  nectar  fountains  in  their  splendor  play. 
The  path  leads  far  along  Life's  beauteous  stream, 
That  ever  through  this  World  of  Joy  doth  gleam. 

And  see !  the  hero  comes !  and  now  doth  near 
The  maiden,  where  with  Love  she  waits  him  here. 
She  flings  a  flowering  garland,  v^-eaves  it  round 
His  form  as  he  comes  by !     He  turns  around, 
.And  she  enwraps  his  breast  and  arms, .and  says: 

"  Dear  Izdubar !  and  thus  my  lover  strays ! 
ril  bind  thee  wi      this  fragrant  chain  to  keep 
Thee  ever  by  my  side !  thy  pleasant  sleep 
Hath  kept  my  lover  from  my  side  too  long !  " 

"  O  thou  sweet  spirit,  like  a  warbling  song 
Thy  words  are  to  my  heart !     I  sought  for  thee. 
And  thy  bright  face  and  presence  did  not  see ; 
I  come  to  tell  thee  that  I  must  return. 
When  from  thy  father  all  the  past  shall  learn." 

"  And  wilt  thou  go  from  me  to  earth  again»? 
No !  no !  dear  Izdubar,  I  thee  enchain !  " 

'  "  Tilpe,"     a     precious     gem     known  ^  "  Kami-sadi  "     way,     a    path     paved 

only  to  the   Babylonians.  with    unknown    perns.      These    precious 

-  ■■  Zadu,"  a  precious  gem  known  only  stones    are    mentioned    on    the    various 

to  the  Babylonians.  inscriptions     in     the     list     of     precious 

'•'  "  Pari,"  an  unknown  gem.  jewels  with  gold,  diamonds,  pearls,  etc., 

*  "  l*aruti,"  an  unknown  gem.  taken  as  spoils  from   their  enemies. 


154  ISHTAR  AND   IZDUBAR 

"  'Tis  true,  my  love,  I  must  return  to  men ; 
My  duty  calls  me  to  my  throne  again." 

"  Dear  Izdubar !  my  friend  !  my  love  !  my  heart ! 
I  cannot  let  thee  from  my  soul  depart ! 
Thou  shinest  in  my  breast  as  some  bright  star ! 
And  shall  I  let  thee  from  me  go  afar?  " 

"  But  Mua,  we  immortal  are,  and  we 
There  might  return ;  and  thou  on  earth  shalt  see 
The  glories  of  my  kingdom, — be  my  queen ! 
Upon  a  couch  I'll  seat  thee,  there  to  reign 
With  me,  my  beauteous  queen, — beside  me  sit ; 
And  kings  will  come  to  us  and  kiss  thy  feet. 
With  all  my  wealth  I'll  clothe  thee,  ever  love 
Thee,  fairest  of  these  glorious  souls  that  move 
Within  this  Happy  World.     My  people  there 
Shall  love  us, — ever  drive  away  all  care !  " 

When  Mua  heard  him  offer  thus  his  hand, 

She  then  unbinds  him, — thoughtful  now  doth  stand. 


COLUMN    VI 

Mua's  Answer 

Sweet  Mua  lifts  her  eyes  toward  the  heights  flj 

That  glow  afar  beneath  the  softened  lights  IH 

That  rest  upon  the  mountain's  crystalHne. 

And  see !  they  change  their  hues  incarnadine 

To  gold,  and  emerald,  and  opaline ; 

Swift  changing  to  a  softened  festucine 

Before  the  eye.    And  thus  they  change  their  hues 

To  please  the  sight  of  every  soul  that  views 

Them  in  that  Land ;  but  she  heeds  not  the  skies, 

Or  glorious  splendor  of  her  home ;  her  eyes 

Have  that  far  look  of  spirits  viewing  men 

On  earth,  from  the  invisible  mane. 

That  erstwhile  rests  upon  the  mortal  eye, — 

A  longing  for  that  home  beyond  the  sky ; 


MUA'S    ANSWER 

A  yearning  for  that  bliss  that  love  imparts, 
Where  pain  and  sorrow  reach  no  mortal  hearts. 

A  light  now  breaks  across  her  beauteous  face ; 
She,  turning,  says  to  him  with  Heavenly  grace : 

"  Dear  Izdubar,  thou  knowest  how  I  love 
Thee,  how  my  heart  my  love  doth  daily  prove; 
And,  oh,  I  cannot  let  thee  go  alone, 
I  know  not  what  awaits  each  soul  there  gone. 
Our  spirits  often  leave  this  glorious  land. 
Invisible  return  on  earth,  and  stand 
Amidst  its  flowerets,  'neath  its  glorious  skies. 
Thou  knowest  every  spirit  here  oft  flics 
From  earth,  but  none  its  secrets  to  us  tell, 
Lest  some  dark  sorrow  might  here  work  its  spell. 
And,  oh,  I  could  not  see  dark  suffering,  woe 
There  spread,  with  power  none  to  stop  its  flow ! 

I  saw  thee  coming  to  us  struck  with  fire, 

Oh,  how  to  aid  thee  did  my  heart  desire ! 

Our  tablets  tell  us  how  dread  sorrow  spreads 

Upon  that  world  and  mars  its  glowing  meads. 

But,  oh,  so  happy  am  I,  here  to  know 

That  they  with  us  here  end  all  sorrow,  woe. 

O  precious  Izdubar!  its  sights  would  strike 

Me  there  with  sadness,  and  my  heart  would  break! 

And  yet  I  learn  that  it  is  glorious,  sweet ! 

To  there  enjoy  its  happiness,- — so  fleet 

It  speeds  to  sorrowing  hearts  to  turn  their  tears 

To  joy !  How  sweet  to  them  when  it  appears, 

And  sends  a  gleam  of  Heaven  through  their  lives ! 

No !  no !  dear  heart !  I  cannot  go !     It  grieves 
Thee !  come,  my  dear  one !  quick  to  us  return ; 
We  here  again  will  pair  our  love,  and  learn 
How  sweet  it  is  to  meet  with  joy  again ; 
How  happy  will  sweet  love  come  to  us  then !  " 

She  rests  her  head  upon  his  breast,  and  lifts 

Her  face  for  Love's  sweet  kiss,  and  from  them  drifts 


155 


156  ISHTAR  AND   IZDUBAR 

A  halo  o'er  the  shining  gesdin-trees 
And  spreads  around  them  Heaven's  holy  rays. 
He  kissses  her  sweet  lips,  and  brow,  and  eyes, 
Then  turns  his  gaze  toward  the  glowing  skies : 

"  I  bless  thee,  for  thy  sweetest  spirit  here! 
I  bless  this  glorious  land,  that  brings  me  near 
To  one  that  wafts  sweet  Heaven  in  my  heart; 
From  thy  dear  plains  how  can  my  soul  depart  ? 

0  Mua,  Mua !  how  my  heart  now  sings ! 
Thy  love  is  sweeter  than  all  earthly  things ! 

1  would  I  were  not  crowned  a  king! — away 
From  this  bright  land — here  would  I  ever  stay! 
As  thou  hast  said,  I  soon  will  here  return ; 

The  earth  cannot  withhold  me  from  this  bourne, 
And  soon  my  time  allotted  there  will  end. 
And  hitherward  how  happy  I  will  wend !  " 

"  And  when  thou  goest,  how  my  love  shall  there 
Guard  thee,  and  keep  thy  heart  with  Mua  here. 
Another  kiss !  " 

Her  form  doth  disappear 
Within  the  garden,  gliding  through  the  air. 
He  seats  himself  upon  a  couch  and  rests 
His  head  upon  his  hand,  and  thought  invests 
Him  round.    His  memory  returns  again 
To  Erech's  throne,  and  all  the  haunts  of  men. 
He  rises,  turns  his  footsteps  to  the  halls. 
And  thoughtful  disappears  within  its  walls. 


CUNEIFORM     INSCRIPTIONS 


[Translated  by  various  Babylonian   and  Assyrian  Scholars] 


CUNEIFORM   INSCRIPTIONS 

BABYLONIAN   EXORCISMS 
Translated  by  Rev,  A.  H.  Sayce,  M.A. 

THE  charms  translated  below  will  illustrate  the  supersti- 
tion of  the  Assyrians  and  Babylonians.  Like  the  Jews 
of  the  Talmud,  they  believed  that  the  world  was  swarm- 
ing with  noxious  spirits  who  produced  the  various  diseases  to 
which  man  is  liable,  and  might  be  swallowed  with  the  food  and 
the  drink  that  support  life.  They  counted  no  less  than  300 
spirits  of  heaven  and  600  spirits  of  earth.  All  this,  with  the 
rest  of  their  mythology,  was  borrowed  by  the  Assyrians  from 
the  primitive  population  of  Babylonia,  who  spoke  an  aggluti- 
native language  akin  to  the  dialects  of  the  Finnic  or  Tatar 
tribes.  The  charms  are  written  in  this  ancient  language,  but 
Assyrian  translations  are  appended  in  a  column  to  the  right 
of  the  tablet.  The  legends  are  lithographed  in  the  "  Cuneiform 
Inscriptions  of  Western  Asia,"  Vol.  II,  plates  17  and  18.  They 
have  been  translated  by  M.  Oppert  in  the  "  Journal  Asiatique  " 
of  January,  1873,  and  an  analytical  rendering  of  them  is  given 
by  M.  Fr.  Lenormant  in  his  "  Etudes  Accadiennes,"  II,  i 
('1874). 

Translation  of  the  Exorcisms 

Tablet   I 

The  noxious  god,  the  noxious  spirit  of  the  neck,  the  neck- 
spirit  of  the  desert,  the  neck-spirit  of  the  mountains,  the  neck- 
spirit  of  the  sea,  the  neck-spirit  of  the  morass,  the  noxious 
cherub  of  the  city,  this  noxious  wind  which  seizes  the  body 
(and)  the  health  of  the  body.  Spirit  of  heaven  remember,  spirit 
of  earth  remember. 

159 


lOo  CUNEIFORM  INSCRIPTIONS 

Tablet  II 

The  burning  spirit  of  the  neck  wliich  seizes  tlie  man,  the  burn- 
ing spirit  of  the  neck  which  seizes  the  man,  the  spirit  of  the  neck 
which  works  evil,  the  creation  of  an  evil  spirit.  Spirit  of  heaven 
remember,  spirit  of  earth  remember. 

Tablet  III 

Wasting,  want  of  health,  the  evil  spirit  of  the  ulcer,  spreading 
quinsy  of  the  gullet,  the  violent  ulcer,  the  noxious  ulcer. 
Spirit  of  heaven  remember,  spirit  of  earth  remember. 

Tablet  IV 

Sickness  of  the  entrails,  sickness  of  the  heart,  the  palpitation 
of  a  sick  heart,  sickness  of  bile,  sickness  of  the  head,  noxious 
colic,  the  agitation  of  terror,  flatulency^  of  the  entrails,  noxious 
illness,  lingering  sickness,  nightmare.  Spirit  of  heaven  remem- 
ber, spirit  of  earth  remember. 

Tablet   V 

He  who  makes  an  image  (which)  injures  the  man,-  an  evil 
face,  an  evil  eye,  an  evil  mouth,  an  evil  tongue,  evil  lips,  an  evil 
poison.     Spirit  of  heaven  remember,  spirit  of  earth  remember. 

Tablet  VI 

The  cruel  spirit,  the  strong  spirit  of  the  head,  the  head-spirit 
that  departs  not,  the  head-spirit  that  goes  not  forth,  the  head- 
spirit  that  will  not  go,  the  noxious  head-spirit.  Spirit  of  heaven 
remember,  spirit  of  earth  remember. 

Tablet  VII 

The  poisonous  spittle  of  the  mouth  ^  which  is  noxious  to  the 
voice,  the  phlegm  which  is  destructive  to  the  .  .  ..  the  pus- 
tules of  the  lungs,  the  pustule  of  the  body,  the  loss  of  the  nails, 
the  removal  (and)  dissolving  of  old  excrement,  the  skin  which 
is  stripped  off,  the  recurrent  ague  of  the  body,  the  food  which 

1  Literally,   "  oppoaition."  that  Horace  ("  Sat."  i,  8,  30  sq.)  speaks 

*  Here  we  have  a  reference  to  a  cus-  of  the  waxen  figure  made  by  the  witch 

torn    well   known    in    the    Middle   Ages.  Canidia   in   order  that    the    lover   might 

A    wa.Ken    figure    was    made,    and    as    it  consume    away     in    the     fires    of     love, 

melted    before   the   fire   the   person   rep-  Roman    and    medianal    sorcery    had    its 

resented    by    it    was    supposed    similarly  origin    in   that   of   ancient  Accad. 
to  waste  away.     It  will  be  remembered  *  i  hat  would   be  consumption. 


BABYLONIAN   EXORCISMS  i6i 

hardens  in  a  man's  body,  the  food  which  returns  after  being 
eaten,  the  drink  which  distends  after  drinking',  death  by  poison, 
from  the  swallowing  of  the  mouth  which  distends,  the  unre- 
turning  wind  from  the  desert.  Spirit  of  heaven  remember, 
spirit  of  earth  remember. 

Tablet  VIII 

May  Nin-cigal,*  the  wife  of  Nin-a'su,  turn  her  face  toward 
another  place;  may  the  noxious  spirit  go  forth  and  seize  an- 
other ;  may  the  propitious  cherub  and  the  propitious  genie  settle 
upon  his  body.  Spirit  of  heaven  remember,  spirit  of  earth 
remember. 

Tablet  IX 

May  Nebo,  the  great  steward,  the  recliner  (or  incubits) 
supreme  among  the  gods,  like  the  god  who  has  begotten  him, 
seize  upon  his  head ;  against  his  life  may  he  not  break  forth. 
Spirit  of  heaven  remember,  spirit  of  earth  remember. 

Tablet  X 

(On)  the  sick  man  by  the  sacrifice  of  mercy  may  perfect 
health  shine  like  bronze ;  may  the  Sun-god  give  this  man  life ; 
may  Merodach,  the  eldest  son  of  the  deep  (give  him)  strength, 
prosperity,  (and)  health.  Spirit  of  heaven  remember,  spirit 
of  earth  remember. 

*  "  Nin-cifral  "     ("  The    Lady    of    the  (the   Bohu   or   "  Chaos  "  of  Gen.   i.   2), 

Mighty   Earth  ")    was    Queen   of    Hades  "  The    Lady   of   the    House    of    Death," 

and  a  form  of  "  Allat  "  or  "  Istar."    She  and  wife  of  Hea  or  Nin-a'su. 
is    also    identified    with    Gula    or    Bahu 


i62  CUNEIFORM   INSCRIPTIONS 

ACCADIAN   HYMN   TO   I  STAR 
Translated  by  Rev.  A.  H.  Sayce,  M.A. 

THE  following  is  one  of  the  many  early  Chaldean  hymns 
that  were  incorporated  into  a  collection  which  M.  Le- 
normant  has  aptly  compared  with  the  Rig-Veda  of 
India.  The  concluding  lines  show  that  it  originally  belonged 
to  the  city  of  Erech  (now  Warka).  The  date  of  its  composi- 
tion must  be  exceedingly  remote,  and  this  increases  the  interest 
of  the  astronomical  allusions  contained  in  it.  The  original 
Accadian  text  is  given,  with  an  interlinear  Assyrian  translation, 
as  is  usually  the  case  with  hymns  of  this  kind.  The  terra-cotta 
tablet  on  which  it  is  found  is  numbered  S,  954,  being  one  of 
those  that  have  been  recently  brought  back  from  Assyria  by 
Mr.  George  Smith,  who  has  translated  the  Reverse  in  his  "  As- 
syrian Discoveries,"  pp.  392,  393.  I  owe  a  copy  of  the  text  to 
the  kindness  of  Mr.  Boscawen.  It  is  of  considerable  impor- 
tance for  the  study  of  Assyrian  grammar. 

Accadian  Hymn  to  Istar 

OBVERSE 

1  Light  of  heaven,  who  like  the  fire  dawnest  on  the  world, 
(art)  thou. 

2  Goddess  in  the  earth,  in  thy  fixed  abode. 

3  who  dawnest  ^  like  the  earth,  (art)  thou. 

4  (As  for)  thee,  prosperity  approaches  thee. 

5  To  the  house  of  men  in  thy  descending  (thou  goest). 

6  A  hyena,  which  as  they  go  in  warlike  strength  are  made  to 
march,  (art)  thou. 

7  A  lion,  which  into  the  midst  is  wont  to  march,  (art)  thou. 

8  Day  (is  thy)  servant,  heaven  (thy)  canopy. 

9  The  servant  of  Istar ;^  heaven  (is  thy)  canopy. 

10  Princess  of  the  four  cities,  head  of  the  sca,^  heaven  (is  thy) 
canopy. 

11  The  exalted  of  the  Sun-god,  heaven   (is  thy)  canopy. 

J  The    Assyrian    rendering    has,    "  art  ^  The  translation   given  in  the   text  is 

caused    to    journey."  extremely   doubtful. 

2  The  Assyrian  mistranslates,  "  A  ser- 
vant   (is)    Istar." 


ACCADIAN    HYMN    TO    ISTAR  163 

OBVERSE 

12  r'or  the  revolver  of  the  seasons  sanctuaries  I  build,  a  temple 
I  build. 

13  For  my  father  the  Moon-god,  the  revolver  of  the  seasons, 
sanctuaries  I  build,  a  temple  1  build. 

14  For  my  brother  the  Sun-god,  the  revolver  of  the  seasons, 
sanctuaries  I  build,  a  temple  I  build. 

15  (As  for)   me,  for  Nannaru'*   1   I)uild  the  precinct,   for  the 
revolver  of  seasons  sanctuaries  1  build,  a  temple  I  build. 

16  In  heaven  he  laid  the  hand;  for  the  revolver  of  seasons  sanc- 
tuaries I  build,  a  temple  I  build. 

17  In  the  beginning  (thou  art)  my  begetter;  in  the  beginning 
(thou  art)  my  begetter. 

18  In  the  beginning  the  goddess  spoke  thus  to  men: 

19  The  Lady  of  heaven,'^  the  divinity  of  the  zenith,  (am)  I. 

20  The  Lady  of  heaven,  the  divinity  of  the  dawn,  (am)  I. 

21  The  Queen  of  heaven,  the  opener  of  the  locks  of  the  high 
heaven,  my  begetter. 

22  Heaven  she  benefits,  earth  she  enlightens;**  my  begetter. 

23  The  benefiter  of  heaven,  the  enlightener  ^  of  earth ;  my  be- 
getter. 

REVERSK 

1  Thou  who  on  the  axis  of  heaven  dawnest,  in  the  dwellings 
of  the  earth  her  name  revolves ;  my  begetter. 

2  (As)  Queen  of  heaven  above  and  below  may  she  be  invoked  ; 
my  begetter. 

3  The  mountains  fiercely   she   hurls-into-the-deep  ;^   my   be- 
getter. 

4  As  to  the  mountains,  their  goodly  stronghold   (art)   thou, 
their  mighty  lock  (art)  thou;"  my  begetter. 

5  May  thy  heart  rest ;  may  thy  liver  be  magnified. 

6  O  Lord  Anu,  the  mighty,  may  thy  heart  rest. 

7  O  Lord,  the  mighty  Prince  ^^  Bel,  may  thy  liver  be  magnified. 

8  O  Istar,  the  Lady  of  heaven,  may  thy  heart  rest. 

9  O  Lady,  Queen  of  heaven,  may  thy  liver  (be  magnified). 

*  Literally,  "  the  brilliant  one,"  a  title  "  The  Assyrian  mistranslates  "  I  "  for 

of  the  moon-god,  which  gave  rise  to  the  "  thou." 

classical   lesrend   of   Nannarus.  "'  "  Sadi  "       in       Assyrian,       literally 

°  The   Assyrian   renders  this   by   "  Is-  "  mountain  "     or     "  rock,"    and    appar- 

tar."  ently      connected      with      the      Hebrew 

'  Or  perhaps  "  smites."  "  Shaddai,"  as  in  the  phrase  "  El  Shad- 

'  Or  perhaps  "  smiter."  dai,"   "  God   Almighty." 

"  Tlie  Assyrian  mistranslates,  "  I  hurl 
into  the  deep." 


i64  CUNEIFORM  INSCRIPTIONS 

REVERSE 

10  O  Lady,  Queen  of  the  House  of  heaven,  may  thy  heart 
(rest). 

11  O  Lady,  Queen  of  the  land  of  Ercch,  may  thy  Hvcr  (be 
magnified). 

12  O  Lady,  Queen  of  the  land  of  the  four  rivers  of  Erech,^  may 
thy  heart  (rest). 

13  O  Lady,  Queen  of  the  Mountain  of  the  World,^  may  thy 
liver  (be  magnified). 

14  O  Lady,  Queen  of  the  Temple  of  the  Resting-place  of  the 
world,  may  thy  heart  (rest). 

15  O  Lady,  Queen  of  Babylon,  may  thy  liver  (be  magnified). 

16  O  Lady,  Queen  of  the  Memorial  of  Nan'a,  may  thy  heart 
(rest). 

17  O  Queen  of  the  Temple,  Queen  of  the  gods,  may  thy  liver 
(be  magnified). 

18  Prayer  of  the  heart  to  Istar. 

19  Like  its  original^  written  and  translated. 

20  Palace  of  Assur-bani-pal,  King  of  Assyria ; 

21  Son  of  Esar-haddon,  King  of  multitudes,  King  of  Assyria, 
high-priest  of  Babylon, 

22  King  of  Sumer  and  Accad,  King  of  the  Kings  of  Cush  and 
Egypt, 

23  King  of  the  four  zones ;  Son  of  Sennacherib, 

24  King  of  multitudes,  King  of  Assyria ; 

25  who  to  Assur  and  Beltis,  Nebo  and  Tasmit  trusts. 

26  Thy  kingdom,  O  light  of  the  gods. 

'  Possibly  the  four  rivers  of  Paradise.  ^  That  is  the  text  from  which  the  As- 

2  Also   called   the    "  Mountain    of   the  Syrian   copy   was   made   for  the   library 

East,"  Mount  Eiwand  on  which  the  ark  of  Assurbanipal. 

rested. 


ANNALS   OF   ASSUR-NASIR-PAL  165 

ANNALS   OF  ASSUR-NASIR-PAL 

(sometimes  called  sardanapalus) 

Translated,  with  Notes,  by  Rev.  J.  M.  Rodwell,   M.A. 

CONCERNING  Assnr-nasir-habal  or  Assur-nasir-pal 
(i.e.,  "  Assur  preserves  the  son  ")  we  possess  fuller 
historical  records  than  of  any  other  of  the  Assyrian 
monarchs,  and  among  these  the  following  inscription  is  the  most 
important.  From  it,  and  from  the  inscription  upon  his  statue 
discovered  by  Mr.  Layard^  in  the  ruins  of  one  of  the  Nimroud 
temples,  we  learn  that  he  was  the  son  of  Tuklat-Adar  or  Tuklat- 
Ninip,  that  he  reigned  over  a  territory  extending  from  the 
"  Tigris  to  the  Lebanon,  and  that  he  brought  the  great  sea  and 
all  countries  from  the  sunrise  to  the  sunset  under  his  sway." 
These  inscriptions  are  published  in  the  "  Cuneiform  Inscriptions 
of  Western  Asia,"  Vol.  I,  plates  17  to  27,  and  were  partially 
translated  by  Professor  Oppert,  "  Histoire  des  Empires  de 
Chaldcc  et  d'Assyrie,  page  73  and  following  "  Extrait  des  An- 
nales  de  philosophie  chrctienne,"  tom.  IX,  1865. 

There  is  considerable  difficulty  and  a  consequent  divergence 
of  opinion  as  to  the  precise  date  when  Assur-nasir-pal  ascended 
the  throne.     But  he  most  probably  reigned  from  883  to  858  B.C. 

It  need  scarcely  be  remarked  that  Assur-nasir-pal  is  a  differ- 
ent person  from  the  well-known  Sardanapalus  of  classic  writers, 
or  Assur-bani-pal,  the  son  of  Esar-haddon,  who  reigned  from 
about  B.C.  668  to  625. 

It  will  be  seen  from  the  inscription  that  the  campaigns  of 
Assur-nasir-pal  took  place  in  the  mountains  of  Armenia,  in 
Commagene  and  the  provinces  of  the  Pontus,  inhabited  by  the 
Moschi-  and  other  tribes.  He  probably  advanced  into  Media 
and  a  portion  of  western  Persia.  The  countries  on  the  banks 
of  the  Euphrates  submitted  to  his  arms,  and  in  one  of  his  expe- 
ditions he  vanquished  Nabu-bal-iddin,  King  of  Babylon.  West- 
ward, he  reduced  the  southern  part  of  Syria,  and  advanced  to 
the  mountain  chains  of  the  Amanus  and  Lebanon,  but  though 
he  penetrated  as  far  as  to  Tyre  and  Sidon  and  exacted  tribute 
from  both  as  well  as  from  Byblus  and  Aradus,  he  did  not  sub- 

1  Now  in  the  British  Museum.  "  The   Mesek  of   Psalm  cxx.   5. 


i66  CUNEIFORM   INSCRIPTIONS 

due  Phoenicia.  Tlie  kingdoms  of  Israel  and  Judah,  under  the 
sway  of  Ahab  and  Jehosaphat,  were  no  doubt  too  powerful,  as 
is  evinced  by  the  armies  which  they  must  have  maintained  for 
their  struggle  with  the  Syrians/  for  Assur-nasir-pal  to  have 
ventured  upon  attacking  them.  This  feat  was  reserved  for  his 
successors  on  the  throne  of  Assyria. 

The  inscription  was  found  in  the  ruins  of  the  Temple  at  the 
foot  of  the  Pyramid  at  Nimroud  (Calach). 

Annals  of  Assur-nasir-pal 

1  To  Ninip*  most  powerful  hero,  great,  chief  of  the  gods, 
warrior,  powerful  Lord,  whose  onset  in  battle  has  not  been 
opposed,  eldest  son, 

2  crusher  of  opponents,  first-born  son  of  Nukimmut,^  sup- 
porter of  the  seven, "^  noble  ruler,  King  of  the  gods  the  pro- 
ducers, governor,  he  who  rolls  along  the  mass 

3  of  heaven  and  earth,  opener  of  canals,  treader  of  the  wide 
earth,  the  god  who  in  his  divinity  nourishes  heaven  and 
earth,  the  beneficent, 

4  the  exalted,  the  powerful,  who  has  not  lessened  the  glory 
of  his  face,"  head  of  nations,  bestower  of  sceptres,  glorious, 
over  all  cities  a  ruler,^ 

5  valiant,  the  renown  of  whose  sceptre  is  not  approached,  chief 
of  widespread  influence,  great  among  the  gods,  shading 
from  the  southern  sun,  Lord  of  Lords,  whose  hand  the  vault 
of  heaven 

6  (and)  earth  has  controlled,  a  King  in  battle  mighty**  who 
has  vanquished  opposition,  victorious,  powerful.  Lord  of 
water-courses  and  seas," 

7  strong,  not  yielding,  whose  onset  brings  down  the  green 
corn,  smiting  the  land  of  the  enemy,  like  the  cutting  of  reeds, 
the  deity  who  changes  not  his  purposes, 

*  See    2    Chron.    xvii.    and    following  Fox  Talbot   (Gloss.    158)   compares   "  nu 
chapters.  (=  '  al  ')  kimmut  "  with  the  "  al-gum  " 

*  Ninip  was  one  of  the  great  gods   of  of   Prov.  xxx.  31,   i.e.,  "  irresistible." 
the     Assyrian     Pantheon,     often    joined  "  Planets.         Or,       "  warrior       among 
with  Assur  as  one  of  the  special  deities  spirits."     I    mention    this    rendering    as 
invoked    by    the    Assyrian    kings   at   the  the  suggestion  of  Mr.  G.   Smith,  though 
opening     of     their     inscriptions.        His  I   prefer  that  given  above. 

name  is  also  written  under  the  symbol  '•  Literally,  "  horn."  Cf.  Job  xvi.  15. 
used  for  iron  ("  parzil  ").  Thus  in  *  Tigallu.  Menant  renders  this  sen- 
later  times  the  planets  were  connected  tence  "  La  massue  pour  regner  sur  les 
with    special   metals.  villes." 

^  A    goddess,    called    also    Nuha,    and  *  Cf.    Ps.   xxiv.  8. 

the  mother  of  Nebo  as  well  as  of  Ninip.  '*  Cf.   Ps.   xcv.   4;    civ.  6;    cvii.  35. 


ANNALS    OF   ASSUR-NASIR-PAL  167 

8  tlie  light  of  heaven  and  earth,  a  bold  leader  on  the  waters, 
destroyer  of  them  that  hate  (him),  a  spoiler  (and)  Lord 
of  the  disobedient,  dividing  enemies,  whose  name  in  the 
speech  of  the  gods 

9  no  god  has  ever  disregarded,  the  gatherer  of  life,  the  god(  ?) 
whose  prayers  are  good,  whose  abode  is  in  the  city  of  Calah, 
a  great  Lord,  my  Lord — (who  am)  Assur-nasir-pal,  the 
mighty  King, 

10  King  of  multitudes,  a  Prince  unequalled,  Lord  of  all  the 

four  countries,  powerful  over  hosts  of  men,  the  possession 

of  Bel  and  Ninip  the  exalted  and  Anu 
XI  and  of  Dakan,^  a  servant  of  the  great  gods  in  the  lofty  shrine 

for  great  (O  Ninip)  is  thy  heart ;  a  worshipper  of  Bel  wh.ose 

might  upon 

12  thy  great  deity  is  founded,  and  thou  makest  righteous  his 
life,  valiant,  warrior,  who  in  the  service  of  Assur  his  Lord 
hath  proceeded,  and  among  the  Kings 

13  of  the  four  regions  who  has  not  his  fellow,  a  Prince  for 
admiration,  not  sparing  opponents,  mighty  leader,  who  an 
equal 

14  has  not,  a  Prince  reducing  to  order  his  disobedient  ones, 
who  has  subdued  whole  multitudes  of  men,  a  strong  worker, 
treading  down 

15  the  heads  of  his  enemies,  trampling  on  all  foes,  crushing 
assemblages  of  rebels,  who  in  the  service  of  the  great  gods 
his  Lords 

16  marched  vigorously  and  the  lands  of  all  of  them  his  hand 
captured,  caused  the  forests  of  all  of  them  to  fall,-  and  re- 
ceived their  tribute,  taking 

17  securities,  establishing  laws  over  all  lands,  when  Assur  the 
Lord  who  proclaims  my  name  and  augments  my  Royalty 

18  laid  hold  upon  his  invincible  povv'er  for  the  forces  of  my 
Lordship,  for  Assur-nasir-pal,  glorious  Prince,  worshipper 
of  the  great  gods 

19  the  generous,  the  great,  the  powerful,  acquirer  of  cities  and 
forests  and  the  territory  of  all  of  them,  King  of  Lords,  de- 
stroying the  wicked,  strengthening 

20  the  peaceful,  not  sparing  opponents,  a  Prince  of  firm  will(  ?) 
one  who  combats  oppression.  Lord  of  all  Kings, 

^  Probably  the  Dagon  of  Scripture. 

^Compare  the  boast  in  Isaiah  xxxvii.  24,  "  I  cut  down  the  tall  cedars." 


i68  CUNEIFORM  INSCRIPTIONS 

21  Lord  of  Lords,  the  acknowledged,  King  of  Kings,  seated 
gloriously,  the  renown  of  Ninip  the  warrior,  worshipper  of 
the  great  gods,  prolonging  the  benefits  (conferred  by)  his 
fathers : 

22  a  Prince  who  in  the  service  of  Assur  and  the  Sun-god,  the 
gods  in  whom  he  trusted,  royally  marched  to  turbulent  lands, 
and  Kings  who  had  rebelled  against  him 

23  he  cut  off  like  grass,  all  their  lands  to  his  feet  he  subjected, 
restorer  of  the  worship  of  the  goddesses  and  that  of  the 
great  gods, 

24  Chief  unwavering,  who  for  the  guidance  of  the  heads  (and) 
elders  of  his  land  is  a  steadfast  guardian,  the  work  of  whose 
hands  and 

25  the  gift  of  whose  finger  the  great  gods  of  heaven  and  earth 
have  exalted,  and  his  steps  ^  over  rulers  have  they  estab- 
lished forever; 

26  their  power  for  the  preservation  of  my  Royalty  have  they 
exercised ;  the  retribution  of  his  power,  (and)  the  approach 
of  His  Majesty  over  Princes 

27  of  the  four  regions  they  have  extended :  the  enemies  of  Assur 
in  all  their  country,  the  upper  and  the  lower  I  chastised,  and 
tribute  and  impost 

28  upon  them  I  established,  capturing  the  enemies  of  Assur — 
mighty  King,  King  of  Assyria,  son  of  Tuklat-Adar  who  all 
his  enemies 

29  has  scattered;  (who)  in  the  dust  threw  down  the  corpses  of 
his  enemies,  the  grandson  of  Bin-nirari,  the  servant  of  the 
great  gods, 

30  who  crucified  alive  and  routed  his  enemies  and  subdued 
them  to  his  yoke,  descendant  of  Assur-dan-il,  who  the 
fortresses 

31  established  (and)  the  fanes  made  good.  In  those  days  by 
the  decree  *  of  the  great  gods  to  royalty  power  supremacy 
I  rose  up: 

32  I  am  a  King,  I  am  a  Lord,  I  am  glorious,  I  am  great.  T  am 
mighty,  I  have  arisen,  I  am  Chief,  I  am  a  Prince,  I  am  a 
warrior 

33  I  am  great  and  I  am  glorious,  Assur-nasir-habal,  a  mighty 

'Goings.      Cf.    Ps.    xl.    2,    "He    hath   established  my  goings." 
*  Mouth. 


ANNALS   OF   ASSUR-NASIR-PAL  169 

King  of  Assyria,  proclaimer  of  the  Moon-god,  worshipper 
of  Anil,  exalter  of  Yav,^  suppliant  of  the  gods 

34  am  I,  servant  unyielding,  subduing  the  land  of  his  focman, 
a  King  mighty  in  battle,  destroyer  of  cities  and  forests, 

35  Chief  over  opponents.  King  of  the  four  regions,  cxpeller  of 
his  foes,  prostrating  all  his  enemies,  Prince  of  a  multitude 
of  lands  of  all  Kings 

36  Even  of  all,  a  Prince  subduing  those  disobedient  to  him, 
who  is  ruling  all  the  multitudes  of  men.  These  aspirations 
to  the  face  of  the  great  gods 

37  have  gone  up;  on  my  destiny  steadfastly  have  they  deter- 
mined ;  at  the  wishes  of  my  heart  and  the  uplifting  of  my 
hand,  Istar,  exalted  Lady, 

38  hath  favored  me  in  my  intentions,  and  to  the  conduct  of 
(my)  battles  and  warfare  hath  applied  her  heart.  In  those 
days  I  Assur-nasir-pal,  glorious  Prince,  worshipper  of  the 
great  gods 

39  the  wishes  of  whose  heart  Bel  will  cause  him  to  attain,  and 
who  has  conquered  all  Kings  who  disobey  him,  and  by  his 
hand  capturing 

40  his  enemies,  who  in  difficult  places  has  beaten  down  assem- 
blages of  rebels ;  when  Assur,  mighty  Lord,  proclaimer  of 
my  name 

41  aggrandizer  of  my  royalty  over  the  Kings  of  the  four 
regions,  bountifully  hath  added  his  invincible  power  to  the 
forces  of  my  government, 

42  putting  me  in  possession  of  lands,  and  mighty  forests  for 
exploration  hath  he  given  and  urgently  impelled  me — by  the 
might  of  Assur  my  Lord, 

43  perplexed  paths,  difficult  mountains  by  the  impetuosity  of 
my  hosts  I  traversed,  and  an  equal  there  was  not.  In  the 
beginning  of  my  reign 

44  (and)  in  my  first  campaign  when  the  Sun-god  guider  of 
the  lands  threw  over  me  his  beneficent  protection'^  on  the 
throne  of  my  dominion  I  firmly  seated  myself;  a  sceptre 

45  the  dread  of  man  into  my  hands  I  took;  my  chariots  (and) 
armies  I  collected ;  rugged  paths,  difficult  mountains,  which 
for  the  passage 

^  The  god  Yav  may  be  the  Yaveh  of  '  Or,    shade.     This   may   refer  to   the 

the  Moabite  stone.  eclipse   of  July   13,   885   B.C. 


i70  CUNEIFORM   INSCRIPTIONS 

46  of  chariots  and  armies  v.as  not  suited  I  passed,  and  to  t'r.o 
land  of  Nairi'  I  went:  Libie,  their  capital  city,  the  cities 
Zurra  and  Abuqu 

47  Arura  Arubie,  situated  within  the  limits  of  the  land  of 
Aruni  and  Etini,  fortified  cities,  I  took,  their  fighting-men 

48  in  numbers  I  slew ;  their  spoil,  their  wealth,  their  cattle  I 
spoiled ;  their  soldiers  were  discouraged ;  they  took  posses- 
sion of  a  difficult  mountain,  a  mountain  exceedingly  difficult ; 
after  them 

49  I  did  not  proceed,  for  it  was  a  mountain  ascending  up  like 
lofty  points  of  iron,  and  the  beautiful  birds  of  heaven  had 
not  reached  up  into  it:  like  nests 

50  of  the  young  birds  in  the  midst  of  the  mountain  their  defence 
they  placed,  into  which  none  of  the  Kings  my  fathers  had 
ever  penetrated :  in  three  days 

51  successfully  on  one  large  mountain,  his  courage  vanquished 
opposition :  along  the  feet  of  that  mountain  I  crept  and  hid : 
their  nests,  their  tents, 

52  I  broke  up  ;  200  of  their  warriors  with  weapons  I  destroyed  ; 
their  spoil  in  abundance  like  the  young  of  sheep  I  carried  ofif ; 

53  their  corpses  like  rubbish  on  the  mountains  I  heaped  up; 
their  relics  in  tangled  hollows  of  the  mountains  I  consumed ; 
their  cities 

54  I  overthrew,  I  demolished,  in  fire  I  burned :  from  the  land 
of  Nummi  to  the  land  of  Kirruri  I  came  down ;  the  tribute 
of  Kirruri 

55  of  the  territory  of  Zimizi,  Zimira,  Ulmanya,  Adavas,  Kargai, 
Harmasai,  horses,^"  (fish  (?). 

56  oxen,  horned  sheep  in  numbers,  copper,  as  their  tribute  I 
received :  an  officer  to  guard  boundaries''  over  them  I  placed. 
While  in  the  land  of  Kirruri 

57  they  detained  me,  the  fear  of  Assur  my  Lord  overwhelmed 
the  lands  of  Gilzanai  and  Khubuskai ;  horses,  silver 

58  gold,  tin,  copper,  kaiiis  of  copper  as  their  tribute  they  brought 
to  me.     From  the  land  of  Kirruri  I  withdrevv- ; 

59  to  a  territory  close  by  the  town  Khulun  in  Gilhi  ^°  Bitani 
I  passed :  the  cities  of  Khatu,  Khalaru,  Nistun,  Irbidi, 

'  A    federation    of    States    north    and  This  looks  as  if  the  Assyrians  obtained 

northeast  of  Assyria  at  the  head  of  the  the  horse  from   some   Eastern  land. 

l:,uphrates.     In    Tig.    iv.    7,    33    of   their  "Or,  a   viceroy, 

kines   are   mentioned.  ^"  A    mountainous    country    near    the 


kings 


erally,    "  animals    of    the    East."        upper  Tigris,    possibly    Kurdistan. 


ANNALS   OF   ASSUR-NASIR-PAL 


171 


60  Mitkie,  Arzanie,  Zila,  Khaluc.  cities  of  Gilhi  situated  in  the 

environs  of  Uzie  and  Arue 
6r  and  Arardi  powerful  lands,  I  occupied:  their  soldiers  in 

numbers  I  slew ;  their  spoil,  their  riches  I  carried  ofif ; 

62  their  soldiers  were  discouraged  ;  the  summits  projecting  over 
against  the  city  of  Nistun  which  were  menacing  like  the 
storms  of  heaven,  I  captured  ; 

63  into  which  no  one  among  the  Princes  my  sires  had  ever  pen- 
etrated ;  my  soldiers  like  birds  (of  prey)  rushed  upon  them; 

64  260  of  their  warriors  by  the  sword  I  smote  down  ;  their 
heads  cut  off  in  heaps  I  arranged  ;  the  rest  of  them  like  birds 

65  in  a  nest,  in  the  rocks  of  the  mountains  nestled ;  their  spoil, 
their  riches  from  the  midst  of  the  mountains  I  brought 
down ;  cities  which  were  in  the  midst 

66  of  vast  forests  situated  I  overthrew,  destroyed,  burned  in 
fire;  the  rebellious  soldiers  fled  from  before  my  arms;  they 
came  down  ;  my  yoke 

dy  they  received ;  impost  tribute  and  a  Viceroy  I  set  over  them. 
Bubu  son  of  Bubua  son  of  the  Prefect  of  Nistun 

68  in  the  city  of  Arbela  I  flayed ;  his  skin  I  stretched  in  con- 
tempt upon  the  wall.  At  that  time  an  image  of  my  person 
I  made ;  a  history  of  my  supremacy 

69  upon  it  I  wrote,  and  (on)  a  mountain  of  the  land  of  Ikin(  ?) 
in  the  city  of  Assur-nasir-pal  at  the  foot  I  erected  (it).  In 
my  own  eponym  in  the  month  of  July^  and  the  24th  day 
(probably  B.C.  882). 

70  in  honor  of  Assur  and  Istar  the  great  gods  my  Lords,  I 
quitted  the  city  of  Nineveh :  to  cities  situated  below  Nipur 
and  Pazate  powerful  countries 

71  I  proceeded;  Atkun,  Nithu,  Pilazi  and  20  other  cities  in 
their  environs  I  captured ;  many  of  their  soldiers  I  slew ; 

y2  their  spoil,  their  riches  I  carried  off ;  the  cities  I  burned  with 

fire ;  the  rebel  soldiers  fled  from  before  my  arms,  submitted, 
'J2i  and  took  my  yoke ;  I  left  them  in  possession  of  their  land. 

From  the  cities  below  Nipur  and  Pazate  I  withdrew ;  the 

Tigris  I  passed ; 
74  to  the  land  of  Commagene  I  approached  ;  the  tribute  of  Com- 

magene  and  of  the  Aloschi-  in  kams  of  copper,  sheep  and 

goats  I  received  ;  while  in  Commagene 

^  The   Hebrew  month  Ab.  *  In  the  text,  "  Kummuhi  "  and  "  Muski." 


172  CUNEIFORM  INSCRIPTIONS 

75  I  was  stationed,  they  brought  me  intelligence  that  the  city 
Suri  in  Bit-Khalupe  had  revolted.  The  people  of  Hamath 
had  slain  their  governor 

76  Ahiyal^aba  the  son  of  Lamamana'  they  brought  from  Bit- 
Adini  and  made  him  their  King.  Bv  help  of  Assur  and 
Yav 

yy  the  great  gods  who  aggrandize  my  royalty,  chariots,  (and) 
an  army,  I  collected :  the  banks  of  the  Chaboras*  I  occupied ; 
in  my  passage  tribute 

78  in  abundance  from  Salman-haman-ilin  of  the  city  of  Sadi- 
kannai  and  of  Il-yav  of  the  city  of  Sunai,""'  silver,  gold, 

79  tin,  kam  of  copper,  vestments  of  wool,  vestments  of  linen  I 
received.     To  Suri  which  is  in  Bit-Halupe  I  drew  near; 

80  the  fear  of  the  approach  of  Assur  my  Lord  overwhelmed 
them ;  the  great  men  and  the  multitudes  of  the  city,  for  the 
saving  of  their  lives,  coming  up  after  me,*' 

81  submitted  to  my  yoke ;  some  slain,  some  living,  some  tongue- 
less  I  made :  Ahiyababa  son  of  Lamamana 

82  whom  from  Bit-Adini  they  had  fetched,  I  captured ;  in  the 
valor  of  my  heart  and  the  steadfastness  of  my  soldiers  I  be- 
sieged the  city;  the  soldiers,  rebels  all, 

83  were  taken  prisoners ;  the  nobles  to  the  principal  palace  of 
his  land  I  caused  to  send ;  his  silver,  his  gold,  his  treasure, 
his  riches,  copper 

84  (?)tin,  kanis,  fabJiaui,  hariafi  of  copper,  choice  copper  in 
abundance,  alabaster  and  iron-stone  of  large  size 

85  the  treasures  of  his  harem,  his  daughters  and  the  wives  of 
the  rebels  with  their  treasures,  and  the  gods  with  their 
treasures, 

86  precious  stones  of  the  land  of  ...  ,  his  swift  chariot, 
his  horses,  the  harness,  his  chariot-yoke,  trappings  for 
horses,  coverings  for  men, 

87  vestments  of  wool,  vestments  of  linen,  handsome  altars  of 
cedar,  handsome     .     .     .     ,     bowls  of  cedar-wood 

88  beautiful  black  coverings,  beautiful  purple  coverings,  car- 
pets, his  oxen,  his  sheep,  his  abundant  spoil,  which  like  the 
stars  of  heaven  could  not  be  reckoned, 

*  Dr.  Hincks  was  of  opinion  that  the  Chebar  mentioned  in  the  Prophet 
Lamaman  meant  "nobody  ;  and  that  Ezekiel.  Schultens,  however  (in  his 
"  Son  of  Lamaman  "  was  a  delicate  Geogr.).  mentions  another  Chaboras 
way  of  indicating  a  man  of  low  origin.  which   flows   into   the   Tigris. 

Norr.    Diet.,   p.   6go.  "  In  the  north   of  Mesopotamia. 

*  Assyrian,   "  Khabur."     This  may  be  »  Literally,  to  my  back. 


ANNALS   OF   ASSUR-NASIR-PAL 


173 


89  I  carried  off ;  Aziel  as  my  lieutenant  over  them  I  placed ;  a 
trophy  along  the  length  of  the  great  gate  I  erected :  the  re- 
bellious nobles 

90  who  had  revolted  against  me  and  whose  skins  I  had  stripped 
off,  I  made  into  a  trophy:  some  in  the  middle  of  the  pile 
I  left  to  decay ;  some  on  the  top 

91  of  the  pile  on  stakes  I  impaled ;  some  by  the  side  of  the  pile 
I  placed  in  order  on  stakes ;  many  within  view  of  my  land 

92  I  tlayed ;  their  skins  on  the  walls  I  arranged ;  of  the  officers 
of  the  King's  officer,  rebels,  the  limbs  I  cut  off ; 

93  I  brought  Ahiyababa  to  Nineveh  ;  I  flayed,"  him  and  fastened 
his  skin  to  the  wall ;  laws  and  edicts 

94  over  Lakie  I  established.  While  I  was  staying  in  Suri  the 
tribute  of  the  Princes  of  Lakie  throughout  the  whole  of 
them, 

95  silver,  gold,  tin,  copper,  kam  of  copper,  oxen,  sheep,  vest- 
ments of  wool  and  linen,  as  tribute 

96  and  gift,  I  defined  and  imposed  upon  them.  In  those  days, 
the  tribute  of  Khayani  of  the  city  of  Hindanai,  silver, 

97  gold,  tin,  copper,  amu-stone,  alabaster  blocks,  beautiful 
black  (and)  lustrous  coverings  I  received  as  tribute  from 
him.     In  those  days  an  enlarged  image 

98  of  my  Royalty  I  made ;  edicts  and  decrees  upon  it  I  wrote ; 
in  the  midst  of  his  palace  I  put  it  up;  of  stone  my  tablets 
I  made; 

99  the  decrees  of  my  throne  upon  it  I  wrote ;  in  the  great  gate 
I  fixed  them,  in  the  date  of  this  year  which  takes  its  name 
from  me,  in  honor  of  Assur  my  Lord  and  Ninip  who  uplifts 
my  feet.^ 

100  Whereas  in  the  times  of  the  Kings  my  fathers  no  man 
of  Suhi  to  Assyria  had  ever  come,  Il-bani  Prince  of  Suhi 
together  with  his  soldiers 

loi  (and)  his  son,  silver,  gold  as  his  tribute  to  Nineveh  in 
abundance  brought:  in  my  own  eponym^  at  the  city  of  Nin- 
eveh I  stayed:  news 

102  they  brought  me  that  men  of  the  land  of  Assyria,  (and) 
Hulai  the  governor  of  their  city  which  Shalmaneser  King 
of  Assyria  my  predecessor 

f  Compare  2  Mace.  vii.  7  for  a  some-  «  Compare  Ps.  Ixxiv.  3,   •'  Lift  up  thy 

what    similar    proceeding.      The    custom         feet."  etc. 
may  also  be  alluded  to  in  Mic.  iii.  3.  "About  882  B.C. 


174  CUNEIFORM   INSCRIPTIONS 

103  to  the  city  of  Hasiluha  had  united,  had  revoked:  Danda- 
musa  ^^  a  city  of  my  dominion  marched  out  to  subdue 
(them)  ; 

104  in  honor  of  Assur,  the  Sun-god  and  Yav,  the  gods  in  whom 
I  trust,  my  chariots  and  army  I  collected  at  the  head  of  the 
river  Zupnat,  the  place  of  an  image 

105  which  Tiglath-Pileser  and  Tiglath-Adar,  Kings  of  Assyria 
my  fathers  had  raised ;  an  image  of  My  Majesty  I  con- 
structed and  put  up  with  theirs. 

106  In  those  days  I  renewed  the  tribute  of  the  land  of  Izala, 
oxen,  sheep,  goats:  to  the  land  of  Kasyari^  I  proceeded, 
and  to  Kinabu 

107  the  fortified  city  of  the  province  of  Hulai.  I  drew  near; 
with  the  impetuosity  of  my  formidable  attack  I  besieged  and 
took  the  town ;  600  of  their  fighting  men 

108  with  (my)  arms  I  destroyed;  3,000  of  their  captives  I  con- 
signed to  the  flames  ;  as  hostages  I  left  not  one  of  them  alive ; 
Hulai 

109  the  governor  of  their  town  I  captured  by  (my)  hand  alive ; 
their  corpses  into  piles  I  built ;  their  boys  and  maidens  I 
dishonored ; 

no  Hulai  the  governor  of  their  city  I  flayed:  his  skin  on  the 
walls  of  Damdamusa  I  placed  in  contempt ;  the  city  I  over- 
threw demolished,  burned  with  fire ; 

1 1 1  the  city  of  Mariru  within  their  territory  I  took ;  50  warrior 
fighting  men  by  (my)  weapons  I  destroyed  ;  200  of  their  cap- 
tives in  the  flame  I  burned ; 

112  the  soldiers  of  the  land  of  Nirbi  I  slew  in  fight  in  the 
desert ;  their  spoil,  their  oxen,  their  sheep,  I  brought  away ; 
Nirbu  wdiich  is  at  the  foot  of  mount  Ukhira 

1 13  I  boldly  took  ;  I  then  passed  over  to  Tila  their  fortified  city  ; 
from  Kinabu  I  withdrew;  to  Tila  I  drew  near; 

114  a  strong  city  with  three  forts  facing  each  other:  the  sol- 
diers to  their  strong  forts  and  numerous  army  trusted  and 
would  not  submit ; 

115  my  yoke  they  would  not  accept;  (then,)  with  onset  and 
attack  I  besieged  the  city ;  their  fighting  men  with  my 
weapons  I  destroyed;  of  their  spoil, 

1"  Near  the  modern  Diarbekir.  on  the  '  In   Armenia  n«ar  the  sources  of  the 

road  to  the   sources  of   the  Supnat.  Tigris. 


ANNALS    OF   ASSUR-xNASlR-FAL  175 

116  their  riches,  oxen  and  sheep,  1  made  phnider;  much  hooty 
I  burned  with  fire ;  many  soldiers  I  captured  alive ; 

117  of  some  I  chopped  off  the  hands  and  feet;  of  others  the 
noses  and  ears  I  cut  off ;  of  many  soldiers  I  destroyed  the 
eyes ;  - 

118  one  pile  of  bodies  while  yet  ahvc,  and  one  of  heads  1  reared 
up  on  the  heights  within  their  town  ;  their  heads  in  the  midst 
I  hoisted ;  their  boys 

{Continued  on  Column  II.) 


Column  II 

.1  and  their  maidens  I  dishonored,  the  city  I  overthrew,  razed 
and  burned  with  fire, 

In  those  days  the  cities  of  the  land  of  Nirbi 

2  (and)  their  strong-  fortresses,  I  overthrew,  demolished, 
burned  with  fire :  from  Nirbi  I  withdrew  and  to  the  city 
Tuskha 

3  I  approached;  the  city  of  Tuskha  I  again  occupied;  its 
old  fort  I  threw  down :  its  place  I  prepared,  its  dimensions 
I  took ;  a  new  castle 

4  from  its  foundation  to  its  roof  I  built,  I  completed,  I  reared : 
a  palace  for  the  residence  of  My  Royalty  with  doors  of  iki 
wood  I  made ; 

5  a  palace  of  brick  from  its  foundations  to  its  roof  I  made,  I 
completed :  a  complete  image  of  my  person  of  polished 
stone  I  made ;  the  history 

6  of  my  surpassing  nation  and  an  account  of  my  conquests 
which  in  the  country  of  Nairi  I  had  accomplished  I  wrote 
upon  it ;  in  the  city  of  Tuskha 

7  I  raised  it ;  on  suitable  stone  I  wrote  and  upon  the  wall  I 
,  fixed  it ;  (then)  the  men  of  Assyria,  those  who  from  the  pri- 
vation of  food  to  various  countries 

8  And  to  Rurie  had  gone  up,  to  Tuskha  I  brought  back  and 
settled  there :   that  city  to  myself 

2  Thus  in  2  Kings  xxv.  7  we  read  ment  of  children  as  recorded  in  Joshua 
that  the  Chaldees  '"put  out  the  eyes  xi.  14  with  what  we  read  in  line  118. 
cf  Zedekiah."  Samson  fjud^es  xvi.  21)  Horrible  and  ferocious  as  was  the  treat- 
was  similarly  treated.  And  the  custom  ment  of  the  conquered  by  the  Israei- 
may  be  alluded  to  in  Num.  xvi.  14.  ites,  they  at  least  on  that  occasion  were 
It   may   be  well  to   compare   the  treat-  content  with   enslaving   the  children. 


176  CUNEIFORM  INSCRIPTIONS 

9  I  took ;  the  wheats  and  barleys  of  Nirbi  I  accumulated  in 
it ;  the  populace  of  Nirbi  who  before  my  arms  had  fled, 

10  returned  and  accepted  my  yoke ;  of  their  towns,  their  Vice- 
roys, their  many  convenient  houses  I  took  possession ;  im- 
post and  tribute,  horses, 

11  horses  for  the  yoke,  fish,  oxen,  sheep,  goats  in  addition  to 
what  I  had  before  settled,  I  imposed  upon  them ;  their 
youths  as  hostages 

12  I  took.  While  I  was  staying  in  Tuskha,  I  received  the 
tribute  of  Ammibaal  son  of  Zamani,  of  Anhiti  of  the  land 
of  Rurie 

13  of  Labduri  son  of  Dubuzi  of  the  land  of  Nirdun  and  the 
tribute  of  the  land  of  Urumi-sa  Bitani,  of  the  Princes  of 
the  land  of  Nairi, 

14  chariots,  horses,  horses  for  the  yoke,  tin,  silver,  gold,  kam 
of  copper,  oxen,  sheep,  goats. 

15  Over  the  land  of  Nairi  I  established  a  viceroy:  (but)  on 
my  return  the  land  of  Nairi,  and  Nirbu  which  is  in 

16  the  land  of  Kasyari,  revolted ;  nine  of  their  cities  leagued 
themselves  with  Ispilipri  one  of  their  fortified  towns  and 
to  a  mountain  difficult  of  access 

17  they  trusted ;  but  the  heights  of  the  hill  I  besieged  and 
took;  in  the  midst  of  the  strong  mountain  their  fighting 
men  I  slew ;  their  corpses  like  rubbish  on  the  hills 

18  I  piled  up ;  their  common  people  in  the  tangled  hollows  of 
the  mountains  I  consumed ;  their  spoil,  their  property  I 
carried  ofif ;  the  heads  of  their  soldiers 

19  I  cut  off ;  a  pile  (of  them)  in  the  highest  part  of  the  city  I 
built ;  their  boys  and  maidens  I  dishonored ;  to  the  environs 
of  the  city  Buliyani 

20  I  passed ;  the  banks  of  the  river  Lukia  ^  I  took  possession 
of;  in  my  passage  I  occupied  the  towns  of  the  land  of 
Kirhi  hard  by ;  many  of  their  warriors 

21  I  slew  ;  their  spoil  I  spoiled ;  their  cities  with  fire  I  burned : 
to  the  city  of  Ardupati  I  went.    In  those  days  the  tribute 

22  of  Ahiramu  son  of  Yahiru  of  the  land  of  Nilaai  son  of  Ba- 
hiani  of  the  land  of  the  Hittites  ^  and  of  the  Princes  of  the 
land  of  Hanirabi,  silver,  gold, 

1  Probably  the  Lycus  or  upper  Zab.  "  Syrians,"      including     the      northern 

*  The   term    "  Hittites  "    is    used   in   a         parts  of  Palestine, 
large     sense,     as     the     equivalent     of 


ANNALS   OF   ASSUR-NASIR-PAL  177 

2^  tin,  kam  of  copper,  oxen,  sheep,  horses,  as  their  tribute  I 
received ;  in  the  eponym  of  Assuridin  ^  they  brought  me 
intelHg-ence  that 

24  Zab-yav  Prince  of  the  land  of  Dagara  had  revolted.  The 
land  of  Zamua  throughout  its  whole  extent  he  boldly 
seized ;  near  the  city  of  Babite 

25  they  constructed  a  fort ;  for  combat  and  battle  they 
marched  forth :  in  the  service  of  Assur,  the  great  god  my 
Lord  and  the  great  Merodach 

26  going  before  me,*  by  the  powerful  aid  which  the  Lord 
Assur  extended  to  my  people,  my  servants  and  my  soldiers 
I  called  together ;  to  the  vicinity 

27  of  Babite  I  marched :  the  soldiers  to  the  valor  of  their  army 
trusted  and  gave  battle :  but  in  the  mighty  force  of  the 
great  Merodach  going  before  me 

28  I  engaged  in  battle  with  them ;  I  effected  their  overthrow ; 
I  broke  them  down;  1,460  of  their  warriors  in  the  environs 

29  I  slew;  Uzie,  Birata,  and  Lagalaga,  their  strong  towns, 
with  100  towns  within  their  territory  I  captured ; 

30  their  spoil,  their  youths,  their  oxen,  and  sheep  I  carried 
off;  Zab-yav  for  the  preservation  of  his  life,  a  rugged 
mountain 

31  ascended;  1,200  of  their  soldiers  I  carried  off;  from  the 
land  of  Dagara  I  withdrew ;  to  the  city  of  Bara  I  ap- 
proached ;  the  city  of  Bara 

32  I  captured ;  320  of  their  soldiers  by  my  weapons  I  de- 
stroyed ;  their  oxen,  sheep,  and  spoil  in  abundance  I  re- 
moved ; 

33  300  of  their  soldiers  I  took  off;  on  Tasritu  ^  15th  from  the 
town  Kalzi  I  withdrew,  and  came  to  the  environs  of  Ba- 
bite ; 

34  from  Babite  I  withdrew ;  to  the  land  of  Nizir  which  they 
call  Lulu-Kinaba  I  drew  near ;  the  city  Bunasi  one  of  their 
fortified  cities 

35  belonging  to  Musazina  and  20  cities  of  their  environs  I 
captured ;  the  soldiers  were  discouraged ;  they  took  posses- 
sion of  a  mountain  difficult  of  access ;  I,  Assur-nasir-pal 
impetuously  after  them 

8  About  88i   B.C.  s  Corresponding  to  the  Jewish   month 

*  A   scriptural    phrase  of   frequent   oc-         Tisri,    and    to    part    of    our    September, 

currence.  called   in   Accadian   "  the   Holy  Altar." 


178  CUNEIFORM   INSCRIPTIONS 

36  like  birds  swooped  down  ;  their  corpses  lay  thick  on  the 
hills  of  Nizir ;  326  of  their  warriors  I  smote  down ;  his 
horses  I  exacted  of  him, 

37  their  common  people  in  the  tangled  hollows  I  consumed ; 
seven  cities  in  Nizir,  which  were  of  their  duly  appointed 
fortresses  I  captured ;  their  soldiers 

38  I  slew ;  their  spoil,  their  riches,  their  oxen,  their  sheep  I 
carried  ofif ;  the  cities  themselves  I  burned  ;  to  these  my 
tents  I  returned  to  halt ; 

39  from  those  same  tents  I  departed  ;  to  cities  of  the  land  of 
Nizir  whose  place  no  one  had  ever  seen  I  marched ;  the  city 
of  Larbusa 

40  the  fortified  city  of  Kirtiara  and  8  cities  of  their  territory 
I  captured ;  the  soldiers  lost  heart  and  took  to  a  steep 
mountain,  a  mountain  (which)  like  sharp  iron  stakes 

41  rose  high  upward  ;  as  for  his  soldiers,  I  ascended  after  them  ; 
in  the  midst  of  the  mountain  I  scattered  their  corpses;  172 
of  their  men  I  slew ;  soldiers 

42  in  numbers  in  the  hollows  of  the  mountain  I  hunted  down ; 
their  spoil,  their  cattle,  their  sheep,  I  took  away ;  their 
cities  with  fire 

43  I  burned ;  their  heads  on  the  high  places  of  the  mountain 
I  lifted  up ;  "^  their  boys  and  maidens  I  dishonored ;  to  the 
tents  aforesaid  I  returned  to  halt ; 

44  from  those  same  tents  I  withdrew;  150  cities  of  the  terri- 
tory of  Larbusai,  Durlulumai,  Bunisai  and  Barai  I  cap- 
tured ; 

45  their  fighting  men  I  slew ;  their  spoil  I  spoiled ;  the  city  of 
Hasabtal  I  razed  (and)  burned  with  fire ;  50  soldiers  of 
Barai  I  slew  in  battle  on  the  plain. 

46  In  those  days  the  Princes  of  the  entire  land  of  Zamua  were 
overwhelmed  by  the  dread  of  the  advance  of  Assur  my 
Lord  and  submitted  to  my  yoke ;  horses,  silver,  gold, 

47  I  received  ;  the  entire  land  under  a  Prefect  I  placed  ;  horses, 
silver,  gold,  wheat,  barley,  submission,  I  imposed  upon 
them 

48  from  the  city  of  Tuklat-assur-azbat  I  withdrew ;  the  land 
of  Nispi  accepted  my  yoke ;  I  went  down  all  night ;  to  cities 
of  remote  site  in  the  midst  of  Nispi 

•  Cf.   Gen.    xl.    19,    "  Yet   within   three   days    shall    Pharaoh    lift    up    thy    head 
from  off  thee." 


ANNALS   OF   ASSUR-NASIR-PAL 


179 


49  which  Zab-yav  had  estabhshed  as  his  stron^^hold  I  went, 
took  the  city  of  Birutu  and  consigned  it  to  the  flames. 

In  the   eponym  of   Damiktiya-tuklat,   when    I   was   sta- 
tioned at  Nineveh,  they  brongh  me  news  ^ 

50  that  Amaka,  and  Arastua  withheld  the  tril:)utc  and  vas- 
salage due  to  Assur  my  Lord.  In  honor  of  Assur  mighty 
Lord  and  Merodach  the  great  going  before  me, 

51  on  the  first  of  May  **  I  prepared  for  the  third  time  an  ex- 
pedition against  Zamua :  my  fighting  men  '■'  before  the 
many  chariots  I  did  not  consider :  from  Kalzi  I  withdrew ; 
the  lower  Zab 

52  I  passed ;  to  the  vicinity  of  Babite  I  proceeded ;  the  river 
Radanu  at  the  foot  of  the  mountains  of  Zima,  my  birth- 
place, I  approached ;  oxen, 

53  sheep,  goats,  as  the  tribute  of  Dagara  I  received :  near 
Zimaki  I  added  my  strong  chariots  and  battering  rams  as 
chief  of  warlike  implements  to  my  magazines ;  by  night 

54  and  daybreak  I  went  down ;  the  Turnat  in  rafts  I  crossed ; 
to  Amali  the  strong  city  of  Arastu  I  approached ; 

55  with  vigorous  assault  the  city  I  besieged  and  took  ;  800 
of  their  fighting  men  I  destroyed  by  my  weapons ;  I  filled 
the  streets  of  their  city  with  their  corpses ; 

56  their  many  houses  I  burned ;  many  soldiers  I  took  alive ; 
their  spoil  in  abundance  I  carried  off ;  the  city  I  overthrew 
razed  and  burnt  with  fire ;  the  city  Khudun 

57  and  20  cities  in  its  environs  I  took ;  their  soldiers  I  slew ; 
their  booty  in  cattle  and  sheep  I  carried  ofif ;  their  cities  I 
overthrew  razed  and  burned ;  their  boys 

58  their  maidens  I  dishonored ;  the  city  of  Kisirtu  a  fortified 
city  of  Zabini  with  10  neighboring  cities  I  took ;  their  sol- 
diers I  slew ;  their  spoil 

59  I  carried  ofif;  the  cities  of  Barai  and  Kirtiara,  Bunisai  to- 
gether with  the  province  of  Khasmar  I  overthrew  razed  and 
burned  with  fire ; 

60  I  reduced  the  boundaries  to  a  heap,  and  then  from  the 
cities  of  Arastua  I  withdrew :  to  the  neighborhood  of  the 
territory  of  Laara  and  Bidirgi,  rugged  land,  which  for  the 
passage 

61  of  chariots  and  an  army  was  not  adapted,  I  passed ;  to  the 

'  About  880  B.C.  8  The  Hebrew   Sivan.  "  I.e.,    in   comparison   with. 


i8o  CUNEIFORM  INSCRIPTIONS 

royal  city  Zamri  of  Amika  of  Zamua  I  drew  near ;  Amika 
from  before  the  mighty  prowess  of  my  formidable  at- 
tack 

62  fled  in  fear  and  took  refuge  on  a  hill  difficult  of  access :  I 
brought  forth  the  treasures  of  his  palace  and  his  chariot; 
from  Zamri  I  withdrew  and  passed  the  river  Lallu  and  to 
the  mountains  of  Etini, 

63  difficult  ground,  unfit  for  the  passage  of  chariots  and 
armies,  whither  none  of  the  Princes  my  sires  had  ever  pene- 
trated ;  I  marched  in  pursuit  of  his  army  on  the  mountains 
of  Etini: 

64  the  hill  I  ascended :  his  treasure,  his  riches,  vessels  of  cop- 
per, abundance  of  copper,  kam  of  copper,  bowls  of  copper, 
pitchers  of  copper,  the  treasures  of  his  palace  and  of  his 
storehouses, 

65  from  within  the  mountains  I  took  away  to  my  camp  and 
made  a  halt :  by  the  aid  of  Assur  and  the  Sun-god,  the  gods 
in  whom  I  trust,  from  that  camp  I  withdrew  and  proceeded 
on  my  march ; 

66  the  river  Edir  I  passed  on  the  confines  of  Soua  and  Elaniu, 
powerful  lands ;  their  soldiers  I  slew  in  numbers ;  their 
treasure,  their  riches,  am  ^°  of  copper, 

67  kani  of  copper,  sapli  and  namdctc  of  copper,  vessels  of  cop- 
per in  abundance,  pdsur  wood,  gold  and  ahai,  their  oxen, 
sheep,  riches, 

68  his  abundant  spoil,  from  below  the  mountains  of  Elani,  his 
horses,  I  exacted  from  him :  Amika  for  the  saving  of  his 
life  to  the  land  of  Sabue  went  up  ; 

69  the  cities  Zamru,  Arazitku,  Amaru.  Parsindu,  Eritu,  Zuritu 
his  fortified  city,  with  150  cities 

70  of  his  territory  I  overthrew,  razed,  burned ;  the  boundary 
I  reduced  to  a  heap. 

While  in  the  vicinity  of  Parsindi  I  was  stationed,  the  war- 
like engines  of  the  tribe  of  Kallabu 

71  came  forth  against  the  place;  150  of  the  fighting  men  of 
Amika  I  slew  in  the  plain;  their  heads  I  cut  off  and  put 
them  up  on  the  heights  of  his  palace ; 

72  200  of  his  soldiers  taken  by  (my)  hands  alive  I  left  to  rot 

10  "  Am  "   may  be  the  name  of  some   weight,  or  figure;  v.  Norr.  Assyr.  Diet., 
pp.   127  and  720. 


ANNALS   OF   ASSUR-NASIR-PAL 


l«i 


on  the  wall  of  his  palace:  ^  from  Zaniri  the  battering-rams 
and     .     .     .     my  banners  I  made  ready ; 
yi  to  the  fortress  Ata,  of  Arzizai,  whither  none  of  the  Kings 
my  sires  had  ever  penetrated  I  marched :  the  cities  of  Ar- 
zizu,  and  Arzindu 

74  his  fortified  city,  with  ten  cities  situated  in  their  environs 
in  the  midst  of  Nispi  a  rugged  country,  I  captured ;  their 
soldiers  I  slew  the  cities  I  overthrew  razed  and  burned  with 
fire: 

75  to  those  my  tents  I  returned.  In  those  days  I  received  cop- 
per, tabbili  of  copper,  kamnatc  of  copper,  and  sarietc  as  the 
tribute  of  the  land  of  Siparmina,  such  as  women 

76  collect :  from  the  city  of  Zamri  1  withdrew ;  to  Lara,  (the 
rugged  hill-country,  unfitted  for  the  passage  of  chariots  and 
armies,  with  instruments  [axes]  of  iron  I  cut  through  and 

yy  with  rollers  of  metal  I  beat  down)  with  the  chariots  and 
troops  I  brought  over  to  the  city  of  Tiglath-assur-azbat  in 
the  land  of  Lulu — the  city  of  Arakdi  they  call  it — I  went 
down ; 

78  the  Kings  of  Zamue,  the  w^hole  of  them,  from  before  the 
impetuosity  of  my  servants  and  the  greatness  of  my  power 
drew  back  and  accepted  my  yoke;  tribute  of  silver,  gold, 
tin, 

79  copper,  kani  of  copper,  vestments  of  wool,  horses,  oxen, 
sheep,  goats,  in  addition  to  what  I  had  before  settled,  I  im- 
posed upon  them  ;  a  Viceroy 

80  in  Kalach  I  created.  While  in  the  land  of  Zamue  I  was 
stationed  the  cities  Khudunai,  Khartisai,  Khutiskai  Kir- 
zanai 

81  were  overwhelmed  by  fear  of  the  advance  of  Assur  my 
Lord;  impost,  tribute,  silver,  gold,  horses,  vestments  of 
wool,  oxen,  sheep,  goats,  they  brought  to  me ;  the  rebel 
soldiers 

82  fled  from  before  my  arms ;  they  fled  to  the  mountains ;  I 
marched  after  them ;  within  confines  of  the  land  of  Aziru 
they  settled  and  got  ready  the  city  of  Mizu  as  their  strong 
place ; 

83  the  land  of  Aziru  I  overthrew  and  destroyed ;  from  Zimaki 

'  Menant    renders,    "  j'ai    fait   etouffer   dans  le  mur." 


i82  CUNEIFORM   INSCRIPTIONS 

as  far  as  the  Turnat  I  scattered  their  corpses ;  500  of  their 
fighting  men  I  destroyed ; 

84  their  spoil  in  abundance  I  carried  off. 

In  those  days  in  the  land  of  Samua,  (in  which  is)  the 
city  of  Atlila  which  Zibir  King  of  Kardunias  had  taken, 
devastated, 

85  and  reduced  to  a  heap  of  ruins,  I  Assur-nasir-pal  King  of 
Assyria  took,  after  laying  siege  to  its  castle  a  second  time ; 
the  palace  as  a  residence  for  My  Majesty  I  therein  strength- 
ened, made  princely  and  enlarged  beyond  what  of  old  was 
planned ; 

86  the  wheat  and  barleys  of  the  land  of  Kalibi  I  accumulated 
therein ;  I  gave  it  the  name  of  Dur-Assur. 

On  the  first  of  May  in  the  eponym  of  Sanmapakid  -  I 
collected  my  chariots  and  soldiers 

87  the  Tigris  I  crossed ;  to  the  land  of  Commagene  I  passed 
on ;  I  inaugurated  a  palace  in  the  city  of  Tiluli ;  the  tribute 
due  from  Commagene  I  received ;  from  Commagene  I 
withdrew ; 

88  I  passed  on  to  the  land  of  the  Istarat ;  ^  in  the  city  of  Ki- 
baki  I  halted ;  from  Kibaki  I  received  oxen,  sheep,  goats, 
and  copper ;  from  Kibaki  I  withdrew : 

89  to  the  city  of  Mattyati  I  drew  nigh ;  I  took  possession  of 
the  land  of  Yatu  with  the  town  Kapranisa ;  2,800  of  their 
fighting  men  I  smote  down  with  my  weapons ;  their  spoil 
in  abundance  I  carried  off ; 

90  the  rebels  who  had  fled  from  before  my  arms  now  accepted 
my  yoke ;  of  their  cities  I  left  them  in  possession ;  tribute 
impost  and  an  ofiicer  *  over  them  I  set  ; 

91  an  image  of  my  person  I  made  ;  collected  laws  I  wrote  upon 
it  and  in  the  city  of  Mattiyati  I  placed  it ;  from  Mattiyati  I 
withdrew ;  at  the  city  of  Zazabuka 

92  I  halted ;  the  tribute  of  Calach  in  oxen,  sheep,  goats  and 
various  copper  articles  I  received ;  from  Zazabuka  I  with- 
drew ; 

93  at  the  city  of  Irzia  I  made  a  halt ;  that  city  I  burned ;  but 
received  there  the  tributes  due  from  Zura  in  oxen,  sheep, 
goats  and  kam  copper : 

'^  About   8/9   B.C.  ^Goddesses.  *  Urasi. 


ANNALS    OF    ASSUR-NASIR-PAL  183 

94  from  Izria  I  withdrew  ;  in  the  land  of  Kasyari  I  halted ; 
Madara  (and)  Anzi  two  cities  of  the  territory  I  captured 
and  slew  their  soldiers  ; 

95  their  spoil  I  carried  off ;  the  cities  I  burned  with  fire ;  six 
lakes  I  crossed  over  in  Kasyari,  a  rugged  highland  for  the 
passage  of  chariots  and  an  army 

96  unsuited ;  (the  hills  with  instruments  of  iron  I  cut  through 
[and]  with  rollers  of  metal  I  beat  down;)  the  chariots  and 
army  I  brought  over.  In  a  city  of  Assur  ^  on  the  sandy 
side  which  is  in  Kasyari, 

97  oxen,  sheep,  goats  kain  an.d  giirpisi  of  copper  I  received ; 
by  the  land  of  Kasyari  I  proceeded ;  a  second  time  to  the 
land  of  Nairi  I  went  down  ;  at  the  city  of  Sigisa 

98  I  made  a  halt ;  from  Sigisa  I  withdrew ;  to  Madara  the 
fortified  city  of  Labduri  the  son  of  Dubisi  I  drew  near,  a 
city  extremely  strong  with  four  impregnable  castles ; 

99  the  city  I  besieged ;  they  quailed  before  my  mighty 
prowess ;  I  received,  for  the  preservation  of  their  lives, 
their  treasures,  their  riches,  their  sons,  by  tale ;  I  imposed 
upon  them 

100  tribute  and  duties  ;  an  officer  ^  I  appointed  over  them  ;  the 

city  I  demolished,  razed,  and  reduced  to  a  heap  of  ruins ; 

from  Madara  I  withdrew ;  to  Tuskha 
loi   I  passed  over ;  a  palace  in  Tuskha  I  dedicated  ;  the  tribute 

of  the  land  of  Nirdun,  horses,  yoke-horses,  fish,  kaui  of 

copper,  gurpisi  of  copper,  oxen,  sheep, 

102  goats,  in  Tuskha  I  received ;  60  cities  and  strong  cas- 
tles below  Kasyari,  belonging  to  Labduri  son  of  Dubuzi 
I  overthrew  razed  and  converted  to  a  heap  of  ruins. 

103  In  the  service  of  Assur  my  Lord  from  Tuskha  I  with- 
drew. The  powerful  chariots  and  battering-rams  I  put 
up  in  my  stores ;  on  rafts 

104  I  passed  the  Tigris ;  all  night  I  descended ;  to  Pitura  a 
strong  town  of  Dirrai  I  drew  near — a  very  strong  city — 

105  two  forts  facing  each  other,  whose  castle  like  the  sum- 
mit of  a  mountain  stood  up :  by  the  mighty  hands  of 
Assur  my  Lord  and  the  impetuosity  of  my  army  and  my 
formidable  attack 

*  Or,  '■  Assur-sidi-huli  "  Hiay  be  taken  as  tl.e  name  of  the  town. 
«  "  Urasi  "(?). 


i84  CUNEIFORM  INSCRIPTIONS 

io6  I  gave  them  battle;  on  two  days  before  sunrise  like  Yav 
the  inundator  I  rushed  upon  them  ;  destruction  upon  them 
I  rained  with  the  might  '^ 

107  and  prowess  of  my  warriors ;  like  the  rush  of  birds  coming 
upon  them,  the  city  I  captured ;  800  of  their  soldiers  by 
my  arms  I  destroyed ;  their  heads 

108  I  cut  ofif;  many  soldiers  I  captured  in  hand  alive;  their 
populace  in  the  flames  I  burned ;  their  spoil  I  carried  off 
in  abundance ;  a  trophy  of  the  living  and  of  heads 

109  about  his  great  gate  I  built ;  **  700  soldiers  I  there  impaled 
on  stakes  ;'•*  the  city  I  overthrew,  razed,  and  reduced  to 
a  heap  of  ruins  all  round ;  their  boys,- 

no  their  maidens,  I  dishonored;  the  city  of  Kukunu  ^^  facing 
the  mountains  of  Matni  I  captured ;  700  of  their  fighting 
men  I  smote  down  with  my  weapons ; 

111  their  spoil  in  abundance  I  carried  off;  50  cities  of  Dira  I 
occupied ;  their  soldiers  I  slew ;  I  plundered  them ;  50  sol- 
diers I  took  alive ;  the  cities  I  overthrew 

112  razed  and  burned;  the  approach  of  my  Royalty  overcame 
them ;  from  Pitura  I  withdrew,  and  went  down  to  Arbaki 
in  Gilhi-Bitani ; 

113  they  quailed  before  the  approach  of  my  Majesty,  and  de- 
serted their  towns  and  strong  places :  for  the  saving  of 
their  lives  they  went  up  to  Matni  a  land  of  strength 

114  I  went  after  them  in  pursuit;  1,000  of  their  warriors  I  left 
in  the  rugged  hills ;  their  corpses  on  a  hill  I  piled  up ; 
with  their  bodies  the  tangled  hollows 

115  of  the  mountains  I  filled;  I  captured  200  soldiers  and  cut 
ofif  their  hands ;  their  spoil  I  carried  away ;  their  oxen, 
their  sheep 

ij6  without  number,  I  took  away;  lyaya,  Salaniba,  strong 
cities  of  Arbaki  I  occupied ;  the  soldiers  I  slew ;  their  spoil 
I  carried  off 

117  250  towns  surrounded  with  strong  walls  in  the  land  of 
Nairi  I  overthrew  demolished  and  reduced  to  heaps  and 
ruins  ;  the  trees  of  their  land  I  cut  down  ;  the  wheat 

118  and  barley   in  Tuskha  I   kept.     Ammiba'al  the  son   of 

">  Compare   a   similar   expression,    Job  (the  heads)  in  two  heaps  in  the  enter- 

XX.  23,  "  God  shall  rain  (his  fury)  upon  ing   in   of   the   gate." 

him  while  he  is  eating."  "  Or,  crosses. 

*  Cf.    2   Kings   X.    8,    "  Lay   ye   them  ^^  On  the  upper  Tigris. 


ANNALS   OF   ASSURNASIR-PAL  185 

Zamani  had  been  betrayed  and  slain  by  his  nobles.^    To 
revenge  Ammiba'al 

119  I  inarched;  from  before  the  vehemence  of  my  arms  and 
the  greatness  of  my  Royalty 

120  they  drew  back :  his  swift  chariots,  trappings  for  men  and 
horses  one  hundred  in  number, 

121  horses,  harness,  his  yokes,  tribute  of  silver  and  gold  with 
100  talents 

122  in  tin,  100  talents  in  copper,  300  talents  in  anrnii,  100  kam 
of  copper,  3,000  kappi  of  copper,  bowls  of  copper,  vessels 
of  copper, 

123  1,000  vestments  of  wool,  mii  wood,  eru  wood,  aalmalli 
wood,  horns,  choice  gold, 

124  the  treasures  of  his  palace,  2,000  oxen,  5,000  sheep,  his 
wife,  with  large  donations  from  her ;  the  daughters 

125  of  his  chiefs  with  large  donations  from  them  I  received. 
I,  Assur-nasir-pal,  great  King,  mighty  King,  King  of  le- 
gions. King  of  Assyria, 

126  son  of  Tuklat-Adar  great  and  mighty  King,  King  of 
legions.  King  of  Assyria,  noble  warrior,  in  the  strength  of 
Assur  his  Lord  walked,  and  whose  equal  among  the 
Kings 

127  of  the  four  regions  exists  not ;  ^  a  King  who  from  beyond 
the  Tigris  up  to  Lebanon  and  the  Great  Sea 

128  hath  subjugated  the  land  of  Laki  in  its  entirety,  the  land 
of  Zuhi  with  the  city  of  Ripaki :  from  the  sources  of 
the  Ani 

129  (and)  the  Zupnat  to  the  land  bordering  on  Sabitan  has  he 
held  in  hand :  the  territory  of  Kirrouri  with  Kilzani  on  the 
other  side  the  Lower  Zab 

130  to  Tul-Bari  which  is  beyond  the  country  of  the  Zab ;  be- 
yond the  city  of  Tul-sa-Zabdani,  Hirimu,  Harute,  the  land 
of  B  irate 

131  and  of  Kardunias  I  annexed  to  the  borders  of  my  realm 
and  on  the  broad  territory  of  Nairi  I  laid  fresh  tribute. 
The  city  of  Calach  I  took  anew ;  the  old  mound 

1  I  follow   Dr.   Oppert  in  the  render-  relations    between    Assyria,     Phoenicia, 

ing  of   this   obscure   passage.     Compare  Syria,   and  Judea. 

with  Ammiba'al  the  name  of  the  father  ^  This  frequently  recurring  expressioi? 

of   I5athsheba,    which    like    many    other  refers  to  the  four  races  of  Syria, 
proper  names  is  indicative  of  the  close 


i86  CUNEIFORM    INSCRIPTIONS 

132  I  threw  down;  to  the  top  of  the  water  I  brought  it;  120 
hand-breadths  in  depth  I  made  it  good ;  a  temple  to  Xinip 
my  Lord  I  therein  founded ;  when 

133  an  image  of  Ninip  himself  which  had  not  been  made  be- 
fore, in  the  reverence  of  my  heart  for  his  great  mighty  god- 
ship,  of  mountain  stone  and  brilliant  gold  I  caused  to  make 
in  its  completeness ; 

134  for  my  great  divinity  in  the  city  of  Calach  I  accounted 
him :  his  festivals  in  the  months  of  January  and  Septem- 
ber "  I  established :  Bit-kursi  which  was  unoccupied  I 
closed : 

135  an  altar  to  Ninip  my  Lord  I  therein  consecrated :  a  tem- 
ple for  Beltis,  Sin.  and  Gulanu,  Hea-]\Ianna  ^  and  Yav 
great  ruler  of  heaven  and  earth  I  founded. 

Column    III 

1  On  the  22d  day  of  the  third  month,  May,^  in  the  eponym 
of  Dagan-bel-ussur,^  I  withdrew  from  Calach  ;  I  passed  the 
Tigris  at  its  nearer  bank 

2  and  received  a  large  tribute ;  at  Tabite  I  made  a  halt ;  on  the 
6th  day  of  the  fourth  month,  June,^  I  withdrew  from 
Tabite  and  skirted  the  banks  of  Kharmis ; 

3  at  the  town  of  Magarizi  I  made  a  halt ;  withdrew  from  it 
and  passed  along  by  the  banks  of  the  Chaboras  and  halted 
at  Sadikanni ; 

4  the  tribute  due  from  Sadikanni,  silver,  gold,  tin,  kam  of 
copper,  oxen,  sheep,  I  received  and  quitted  the  place. 

5  At  the  city  of  Katni  I  made  a  halt ;  the  tribute  of  Sunaya 
I  received,  and  from  Katni  withdrew  ; 

6  at  Dar-Kumlimi  *  I  halted ;  withdrew  from  it  and  halted  at 
Bit-Hakipe,  whose  tribute 

7  of  silver,  gold,  tin,  kani  of  copper,  vestments  of  wool  and 
linen,  oxen  and  sheep  I  received,  and  withdrew  from  it ; 

'  "  Tabita  "      (Heb.      "  Tebeth  ")     and  (ib.   vi.   38),   and    the    titles    first,   second, 

"  Tasritu  "    (Heb.    "  Tisri  ").     It    should  third  month,  etc.,  were  dropped, 

be     remarked     that     after     the     captivity  *  This    name    has    also     been    read    as 

the     names     of     the     months     were     ex-  "  Nisroch-Salmon." 

changed   for  the    Chaldean  ;    and   the  old  '  Sivan. 

Hebrew       names,      such      as       "  Abib  "  ^  878  B.C. 

(Exod.     xiii.     4),     "  Zif "     (i     Kin^s     vi.  '  Hgi,.       "  Tanimuz,"      Assyr.        "  Du- 

37),     "  Ethanim  "     (ib.     viii.     2),    "•  Bui  "  wazii." 

*  \  city  in  Mesopotamia. 


ANNALS   OF   ASSUR-NASIR-PAL  187 

8  at  the  city  of  Zirki  I  made  a  halt;  the  tribute  of  Zirki, 
silver,  gold,  tin,  oxen, 

9  sheep,  I  received ;  withdrew  from  Zirki ;  halted  at  Zu})ri, 
whose  tribute 

10  of  silver,  gold,  tin,  kaini,  oxen,  sheep,  I  received ;  with- 
drew from  Zupri  and  halted  at  Nagarabani, 

11  whose  tribute  in  silver,  gold,  tin,  kaini,  oxen,  sheep.  I 
received  and  withdrew  from  it ; 

12  near  Khindani,  situated  on  the  nearer  banks  of  the  Eu- 
phrates I  halted ; 

13  the  tribute  of  Khindani,  silver,  gold,  tin,  kami,  oxen,  sheep, 
I  received.    From  Khindani 

14  I  withdrew ;  at  the  mountains  over  against  the  Euphrates  ■'"' 
I  halted ;  I  withdrew  from  those  mountains  and  halted  at 
Bit-Sabaya  near  the  town  of  Haridi 

15  situate  on  the  nearer  bank  of  the  Euphrates.  From  Bit- 
Sabaya  I  withdrew ;  at  the  commencement  of  the  town  of 
Anat  ^ 

16  I  made  a  halt.  Anat  is  situated  in  the  midst  of  the  Eu- 
phrates. From  Anat  I  withdrew.  The  city  of  Zuru  the 
fortified  city  of 

17  Sadudu  of  the  land  of  Zuhi  I  besieged:  to  the  numerous 
warriors  of  the  spacious  land  of  the  Kassi  he  trusted  and 
to  make  war  and  battle  to  my  presence  advanced ; 

18  the  city  I  besieged;  two  days  I  was  engaged  in  fighting;  I 
made  good  an  entrance:  (then)  through  fear '^  of  my 
mighty  arms  Sadudu  and  his  soldiers 

19  for  the  preservation  of  his  life,  into  the  Euphrates  threw 
himself :  I  took  the  city ;  50  bit-hallu  *  and  their  soldiers 
in  the  service  of  Nabu-bal-idin  King  of  Kardunias  ; 

20  Zabdanu  his  brother  with  300  of  his  soldiers  and  Bel-bal- 
idin  who  marched  at  the  head  of  their  armies  I  captured, 
together  with  them 

•21  many  soldiers  I  smote  down  with  my  weapons;  silver,  gold, 
tin,  precious  stone  of  the  mountains,^  the  treasure  of  his 
palace, 

22  chariots,  horses  trained  to  the  yoke,  trappings  for  men  and 
horses,  the  women  of  his  palace,  his  spoil, 

*  "  Burattu."      In      Hebrew     (Gen.     ii.  *  Probably    military     engines     used     in 

14),  "  Phrat."  sieg:es. 

»  Dr.    Oppert    renders   this    "  Anatho."  *  Or,  sadi-stone  shining. 
'  Literally,  "  from  the  face  of." 


l88  CUiNEIFORM   INSCRIPTIONS 

23  in  abundance  I  carried  off ;  the  city  I  pulled  down  and  razed  ; 
ordinances  and  edicts  I  imposed  on  Zuhi ;  the  fear  of  my 
dominion  to  Kardunias  reached ; 

24  the  greatness  of  my  arms  overwhelmed  Chaldsea ;  ^"^  on  the 
countries  of  the  banks  of  the  Euphrates  my  impetuous 
soldiers  I  sent  forth ;  an  image 

25  of  my  person  I  made;  decrees  and  edicts  upon  it  I  in- 
scribed ;  in  Zuri  I  put  it  up,  I  Assur-nasir-pal,  a  King  who 
has  enforced  his  laws 

26  (and)  decrees  and  who  to  the  sword  hath  directed  his  face 
to  conquests  and  alliances  hath  raised  his  heart.  While 
I  was  stationed  at  Calach 

27  they  brought  me  news  that  the  population  of  Laqai  and 
Khindanu  of  the  whole  land  of  Zukhi  had  revolted  and 
crossed  the  Euphrates 

28  on  the  eighteenth  of  May  ^  I  withdrew  from  Calach^  passed 
the  Tigris,  took  the  desert  to  Zuri 

29  by  Bit-Halupi  I  approached  in  ships  belonging  to  me  which 
I  had  taken  at  Zuri :  I  took  my  way  to  the  sources  of  the 
Euphrates ; 

30  the  narrows  of  the  Euphrates  I  descended,  the  cities  of 
Khintiel  and  Aziel  in  the  land  of  Laqai  I  took ;  their  soldiers 
I  slew ;  their  spoil 

31  I  carried  off;  the  cities  I  overthrew,  razed,  burned  with 
fire.  In  my  expedition  marching  westward  of  the  banks  of 
the  Chaboras  to 

32  the  city  Zibate  of  Zuhi,  cities  on  the  other  side  of  the  Eu- 
phrates in  the  land  of  Laqai  I  overthrew,  devastated  and 
burned  with  fire ;  their  crops  I  seized  460  soldiers 

33  their  fighting  men  by  (my)  weapons  I  destroyed ;  I  took 
20  alive  and  impaled  them  on  stakes ;  -  on  ships  which  I 
had  built — 

34  in  20  ships  which  were  drawn  up  on  the  sand  at  Haridi 
I  crossed  the  Euphrates.     The  land  of  Zuhaya  and  Laqai 

35  and  the  city  of  Khindanai  ^  to  the  power  of  their  chariots 

10 "  Kaldu."    There  are  fragments  ex-  But    Dr.    Oppert   and     Mr.    Norris    gen- 

isting     in     the     British     Museum     of    a  erally  adopt   the   rendering   given    in   the 

treaty     made     between     this      Nabu-bal-  text,  1.  io8,  p.  194. 

idin,     King    of     Kardunias    (Babylonia),  ^  n    ^vill     be    observed     that    this    city 

and     Shalmancser,     son     of     Assur-nasir-  is  differently   spelled   in    line   27.     Irregu- 

pal.  V.  "  Trans.  Soc.  Bib.  Archseol.,"  i.  77.  larities   of   this    kind    are    very   frequent, 

'  The  Hebrew  Sivan.  especially   in    the    termination    of   proper 

2  Literally,      "  impaled      on      stakes."  names. 


ANNALS   OF   ASSUR-NASIR-PAL  189 

armies  and   hands   trusted  and  summoned  6,000  of  their 
soldiers  to  engage  in  fight  and  battle. 

36  They  eame  to  close  quarters ;  I  fought  with  them ;  I 
effected  their  overthrow ;  I  destroyed  their  chariots  6,500 
of  their  warriors  I  smote  down  by  my  weapons ;  the  re- 
mainder 

37  in  starvation  in  the  desert  of  the  Euphrates  I  shut  up. 
From  Haridi  in  Zukhi  to  Kipina  and  the  cities  of  Khin- 
danai  ^ 

38  in  Laqai  on  the  other  side  1  occupied ;  their  fighting  men 
I  slew ;  the  city  I  overthrew  razed  and  burned.  Aziel  of 
Laqai 

39  trusted  to  his  forces  and  took  possession  of  the  heights 
of  Kipina;  I  gave  them  battle;  at  the  city  of  Kipina  I 
effected  his  overthrow;  1,000  of  his  warriors  I  slew; 

40  his  chariots  I  destroyed ;  spoil  I  carried  off  in  plenty ; 
their  gods  I  took  away ;  for  the  preservation  of  his  life  he 
took  refuge  on  a  rugged  hill  of  Bizuru  at  the  sources  of 
the  Euphrates ; 

41  for  two  days  I  descended  the  river  in  pursuit:  the  relics 
of  his  army  with  my  weapons  I  destroyed;  their  hiding 
place  by  the  hills  on  the  Euphrates  I  broke  up ; 

42  to  the  cities  of  Dumite  and  Azmu  belonging  to  the  son  of 
Adini  *  I  went  down  after  him ;  his  spoil,  his  oxen,  his 
sheep, 

43  which  like  the  stars  of  heaven  were  without  number  I 
carried  off. 

In  those  days  Ila  of  Laqai,  his  swift  chariots  and  500 
soldiers 

44  to  my  land  of  Assyria  I  transported ;  Dumutu  and  Azmu 
I  captured,  overthrew,  razed  and  burned ;  in  the  narrows  of 
the  Euphrates  I  turned  aside  in  my  course  and 

45  I  outflanked  Aziel,  who  fled  before  my  mighty  power  to 
save  his  life.  Ila,  the  Prince  of  Laqai,  his  army  his  chariots, 
his  harness, 

46  I  carried  off  and  took  to  my  city  of  Assur:  Khimtiel  of 
Laqai  I  made  prisoner  in  his  own  city.  Through  the  might 
of  Assur  my  Lord,  (and)  in  the  presence  of  my  mighty 
arms  and  the  formidable  attack 

*  See  note  3,  p.   188.  *  "  Ahuni."    See  1.  61,  p.  191. 


I90  CUNEIFORM   INSCRIPTIONS 

47  of  my  powerful  forces  he  was  afraid,  and  I  received  the 
treasures  of  his  palaces,  silver,  gold,  tin,  copper,  kain  of 
copper,  vestments  of  v^ool,  his  abundant  spoil ;  and  tribute 

48  and  impost  in  addition  to  what  I  had  previously  fixed  I  laid 
upon  them  ;  in  those  days  I  slew  50  buffaloes  in  the  neighbor- 
hood of  the  nearer  side  of  the  Euphrates :  eight  buffaloes 
I  caught  alive ; 

49  I  killed  20  eagles,  and  captured  others  alive :  I  founded  two 
cities  on  the  Euphrates  ;  one  on  the  farther  bank 

50  of  the  Euphrates  which  I  named  Dur-Assur-nasir-pal ;  one 
on  the  nearer  bank  which  I  named  Xibarti-Assur.  On  the 
20th  of  May  ^  I  W'ithdrew  from  Calach ; 

51  I  crossed  the  Tigris;  to  the  land  of  Bit-Adini  I  went;  to 
their  strong  city  of  Katrabi  I  approached,  a  city  exceedingly 
strong,  like  a  storm  rushing  from  heaven,' 

52  the  soldiers  confided  to  their  numerous  troops,  and  would 
not  submit  and  accept  my  yoke :  in  honor  of  Assur  the  great 
Lord,  my  Lord,  and  the  god  the  great  protector  going  be- 
fore me,  I  besieged  the  city 

53  by  the  warlike  engines  ^  on  foot  and  strong,  the  citj  I 
captured ;  many  of  their  soldiers  I  slew  ;  Poo  of  their  fight- 
ing men  I  dispersed ;  their  spoil  and  property  I  carried  off, 
2,400  of  their  warriors 

54  I  transported  away  and  detained  them  at  Calach ;  the  city 
I  overthrew  razed  and  burnt ;  the  fear  of  the  approach  of 
Assur  my  Lord  over  Bit-Adini  I  made  good. 

55  In  those  days  the  tribute  of  Ahuni  son  of  Adini  of  Habini, 
of  the  city  of  Tul-Abnai,'-*  silver,  gold,  tin,^°  copper,  vest- 
ments of  wool  and  linen,  wood  for  bridges. 

56  cedar  wood,  the  treasures  of  his  palace  I  received ;  their 
hostages  I  took,  riuiutu  ^  I  imposed  upon  them 

In   the   month   April  -   and   on    the   eighth   day    I    quitted 
Calach ;  the  Tigris 

57  I  passed ;  to  Carchemish  ^  in  Syria  I  directed  my  steps ;  to 
Bit-Bakhiani  I  approached ;  the  tribute  due  from  the  son  * 
of  Bakhiani,  swift  chariots,  horses,  silver, 

'  The   Hebrew   Sivan.  ''"  Or,    lead. 

'  Or,  "  as  it  were  situated  among  the  '  Possibly     "  humiliation,"     from     the 

storm-clouds    of    heaven."  Chaldee    "  rama." 

*  The       nature       of       these       engines  -  Airu. 

("  bilsi  ")    is   uncertain.  ^  Carchemish.      Cf.    Jeremiah    xlvi.    2. 

•I.e.,  stony-hill.  «Tribe(?). 


ANNALS    OF    ASSUR-NASIR-PAL 


191 


58  gold,  tin,  copper,  kaini  of  copper,  I  received  ;  the  chariots 
and  warlike  eny;ines  of  the  officer  of  the  son  (jf  Bakhiani  I 
added  to  my  magazines ; 

5g  I  menaced  the  land  of  Anili :  the  trihutc  of  Hu-immi  of 
Nilaya,  swift  war  chariots,  horses,  silver,  gold,  tin,"'  copper^ 

60  Icaiiii  of  coi)]:)er,  oxen,  sheep,  horses,  1  received ;  the  chariots 
and  warlike  instruments  of  the  officer  I  added  to  my 
magazines.  From  Anili  I  withdrew ;  to  Bit-Adini  1  ap- 
proached ; 

61  the  trihute  of  Ahuni  son  of  Adini,  silver,  gold,  tin,''  copper, 
wood  of  creru,  and  rabac,  horns,  ^a/-wood,  horns  '^ 

62  of  thrones  horns  of  silver,  and  gold,  sai'i,  bracelets  of  gold, 
sahri  fastenings  for  covers  of  gold,  scabbards  of  gold,  oxen, 
sheep,  goats  as  his  tribute  I  received ; 

63  the  chariots  and  warlike  engines  of  the  officer  of  /Vhuni  I 
added  to  my  magazines.  In  those  days  I  received  the  trib- 
ute of  Habini  of  Tul-Abnai,  four  manch  of  silver  and  400 
sheep ; 

64  ten  maneh  of  silver  for  his  first  year  as  tribute  I  imposed 
upon  him :  from  Bit-Adini  I  withdrew  ;  the  Euphrates,  in  a 
difficult  part  of  it,  I  crossed  in  ships  of  hardened  skins  : 

65  I  approached  the  land  of  Carchemish :  the  tribute  of  Sangara 
King  of  Syria,  twenty  talents  of  silver,  sahri  gold,  bracelets 
of  gold,  scabbards  of  gold,  100  talents 

66  of  copper,  250  talents  of  annui  kauii,  hariate,  ninnakate 
kihil ''  of  copper,  the  extensive  furniture  of  his  palace, 

67  of  incomprehensible  perfection  -  different  kinds  of  woods,' 
ka  and  sara,  200  female  slaves,  vestments  of  wool, 

68  and  linen  ;  beautiful  black  coverings,  beautiful  purple  cover- 
ings, precious  stones,  horns  of  buffaloes,  w^hite  ^"^  chariots, 
images  of  gold,  their  coverings,  the  treasures  of  his 
Royalty,  I  received  of  him  : 

69  the  chariots  and  w^arlike  engines  of  the  General  of  Car- 
chemish I  laid  up  in  my  magazines ;  the  Kings  of  all  those 
lands  who  had  come  out  against  me  received  my  yoke ;  their 
hostages  I  received ; 

6  Or,   lead.  *  Or,    with    Mr.    Norris,    "  the    whole 

«  Some      projecting  ornament,      like         of  it   was  not   taken."     Diet.,    p.   558. 

"horns  of  an  altar."  Cf.  Ps.  cxviii.  27;            <*  The    words    specified    are    "  sa  "    or 

Exod.  XXX.  2.  "  issa,"  "  passur,"  and  probably 
'  Proijably  some  utensils,  as  explained         "ebony";     the    others    have    not    been 

by       the       Hebrew  word       "  unutu  "         identified. 

("  anioth  ").  ^^  Probably  "  in  ivory." 


19a  CUNEIFORM   INSCRIPTIONS 

70  they  did  homage  in  my  presence ;  to  the  land  of  Lebanon  * 
I  proceeded.  From  Carchemish  I  withdrew  and  marched 
to  the  territory  of  Alunzigani  and  Harmurga: 

71  the  land  of  Ahanii  I  reduced;  to  Gaza-  the  town  of  Lu- 
barna  ^  of  the  Khatti  I  advanced ;  gold  and  vestments  of 
linen  I  received : 

72  crossing  the  river  Abrie  I  halted  and  then  leaving  that 
river  approached  the  town  of  Kanulua  a  royal  city  belong- 
ing to  Lubarna  of  the  Khatti : 

73  from  before  my  mighty  arms  and  my  formidable  onset  he 
fled  in  fear,  and  for  the  saving  of  his  life  submitted  to  my 
yoke ;  twenty  talents  of  silver,  one  talent  of  gold, 

74  100  talents  in  tin,  100  talents  in  annui,  1,000  oxen,  10,000 
sheep,  1,000  vestments  of  wool,  linen,  niniati  and  ki  woods 
coverings, 

75  aliuzate  thrones,  kid  wood,  wood  for  seats,  their  cover- 
ings, sarai,  mieri-wood,  horns  of  kiii  in  abundance,  the 
numerous  utensils  of  his  palace,  whose  beauty 

76  could  not  be  comprehended:*  .  .  .  pagatii(?)^  from 
the  wealth  of  great  Lords  as  his  tribute 

yy  I  imposed  upon  him ;  the  chariots  and  warlike  engines  of 
the  land  of  the  Khatti  I  laid  up  in  my  magazines ;  their 
hostages  I  took. 
In  those  days  (I  received)  the  tribute  of  Guzi 

78  of  the  land  of  Yahanai,  silver,  gold^  tin,*'  .  .  .  oxen, 
sheep,  vestments  of  wool  and  linen  I  received :  from  Kuna- 
lua  the  capital  of  Lubarna  I  withdrew, 

79  of  the  land  of  the  Khatti,  crossed  the  Orontes,''  and  after 
a  halt  left  it,  and  to  the  borders 

80  of  the  land  of  Yaraki  and  of  Yahturi  I  went  round:  the 
land  **  .  .  .  had  rebelled :  from  the  Sangura  after  a 
halt  I  withdrew ; 

81  I  made  a  detour  to  the  lands  of  Saratini  and  Girpani  ^ 
.  .  .  I  halted  and  advanced  to  Aribue  a  fortified  city 
belonging  to  Lubarna  of  the  land  of  the  Khatti : 

82  the  city  I  took  to  myself ;  the  wheats  and  barleys  of  Luhuti 
I  collected ;  I  allowed  his  palace  to  be  sacked  and  settled 
Assyrians  there.^" 

1  Labnana.       "  Hazazi.       '  Prince.  "  Defaced.  ''  Arunte. 

*  The   Inscription   is  here  defaced.  ®  Defaced.  *  Defaced, 

s  May   this   be   the  Hebrew  word  for  ^*  Precisely  thus:  "The  King  of  As- 
garments,  "  beged  "? 


ANNALS   OF   ASSUR-NASIR-PAL  193 

83  While  I  was  stationed  at  Aribua,  I  captured  the  cities  of  the 
land  of  Luhiti  and  slew  many  of  their  soldiers;  overthrew 
razed  and  burned  them  with  fire ; 

84  the  soldiers  whom  I  took  alive  I  impaled  on  stakes  close 
by  their  cities. 

In  those  days  I  occupied  the  environs  of  Lebanon ;  to  the 
great  sea 

85  of  Phoenicia  ^  I  went  up :  up  to  the  great  sea  my  arms  I 
carried :  to  the  gods  I  sacrificed ;  I  took  tribute  of  the 
Princes  of  the  environs  of  the  sea-coast, 

86  of  the  lands  of  Tyre,  Sidon,  Gebal,  Alaacah  -  Maizai  Kaizai, 
of  Phoenicia  and  Arvad 

87  on  the  sea-coast — silver,  gold,  tin,  copper,  kaui  of  copper, 
vestments  of  w'ool  and  linen,  pagutir^  great  and  small, 

88  strong  timber,  wood  of  ki  *  teeth  of  dolphins,  the  produce 
of  the  sea,  I  received  as  their  tribute :  my  yoke  they  ac- 
cepted ;  the  mountains  of  Amanus  ^  I  ascended ;  wood  for 
bridges, 

89  pines,  box,  cypress,  //-wood,  I  cut  down  ;  I  ofifered  sacri- 
fices for  my  gods ;  a  trophy  **  of  victory  I  made,  and  in  a 
central  place  I  erected  it ; 

90  gnsiiri-wood,  cedar  wood  from  Amanus  I  destined  for  Bit- 
Hira,  and  my  pleasure  house  called  Azmaku,  for  the  temple 
of  the  Moon  and  Sun  the  exalted  gods. 

91  I  proceeded  to  the  land  of  Iz-mehri,  and  took  possession 
of  it  throughout:  I  cut  down  beams  for  bridges  of  mchri 
trees,  and  carried  them  to  Nineveh  ;  (and) 

92  to  Istar  Lady  of  Nineveh  (on)  my  knees  I  knelt.''  In  tlie 
eponym  of  Samas-nuri  '^  in  the  honor  of  the  great  Lord 
Assur  my  Lord  on  the  20th  of  April  ^ 

93  from  Calach  I  withdrew — crossed  the  Tigris — descended 
to  the  land  of  Kipani,  and  there,  in  the  city  of  Huzirina, 
received  the  tribute  of  the  governors  of  its  cities. 

94  While  stationed  at  Huzirana  I  received  the  tribute  of 
Ittiel  of  Nilaya,  Giridadi  of  Assaya,  in  silver 

Syria  brought  men  from  Babylon    ...  ■'  I^ee  p.    igj,  note  5. 

and     placed     them     in     the     cities     of  *  Ebony. 

Samaria     instead     of     the     children     of  ^  The    mountain    chain    which    divides 

Israel." — 2    Kinps   xvii.    24.  bvria  from   Cilicia. 

1  "  Akhari."     Heb.  ntlS  I  P?";   P^?"^'     . 

-'  ^  Literally,  sat. 

2  Literally,    Zurai,    Sidunai,     Gubalai,  *  I.e.,   "the   sun  is  my  light." 
Makullat.                                                                    « Assyr.    "  Airu,"   Heb.    "  lyar."    866 


B.C. 


13 


194  CUNEIFORM  INSCRIPTIONS 

95  gold,  oxen,  sheep.  In  those  days  I  received  the  tribute  in 
beams  for  bridges,  cedar  wood,  silver,  gold  of  Qatuzili 

96  of  Commagcne  '^ — withdrew  from  Huzirina  and  took  my 
way  upward  along  the  banks  of  the  Euphrates ;  to  Kubbu.^ 

97  I  crossed  over  into  the  midst  of  the  towns  of  Assa  in 
Kirkhi  over  against  Syria.  The  cities  of  Umalie  and 
Khiranu 

98  powerful  cities  centrally  situated  in  Adani  I  captured  ;  num- 
bers of  their  soldiers  I  slew ;  spoil  beyond  reckoning 

99  I  carried  off;  the  towns  I  overthrew  and  demolished;  150 
cities  of  their  territory  I  burned  with  fire;  then  from  Khi- 
ranu 

100  I  withdrew ;  I  passed  over  to  the  environs  of  the  land  of 
Amadani ;  I  went  down  among  the  cities  of  Dirrie,  and 
the  cities  within  the  lands  of 

loi  Amadani  and  Arquanie  I  burned  with  fire :  Mallanu  which 
is  in  the  middle  of  Arquanie  I  took  as  my  own  possession ; 
I  withdrew  from  Mallanu 

102  to  the  cities  of  Zamba  on  the  sandy  outskirt,  which  I 
burned  with  fire:  I  passed  the  river  Sua,  proceeding  up 
to  the  Tigris  whose  cities 

103  on  those  banks  and  on  these  banks  of  the  Tigris  in  Arkanie 
to  a  heap  I  reduced :  its  waters  overflowed  all  Kirkhi :  my 
yoke  they  took ; 

104  their  hostages  I  exacted  ;  a  Viceroy  of  my  own  I  appointed 
over  them :  in  the  environs  of  the  land  of  Amadani  I 
arrived:  at  Barza-Nistun 

105  To  Dandamusa  the  fortified  city  of  Hani  son  of  Zamani 
I  drew  near  and  laid  siege  to  it :  my  warriors  like  birds 
of  prey  rushed  upon  them ; 

106  600  of  their  warriors  I  put  to  the  sword  and  decapitated ; 
400  I  took  alive ; 

107  3,000  captives  I  brought  forth  ;  I  took  possession  of  the 
city  for  myself:  the  living  soldiers,  and  heads  to  the  city 
of  Amidi  ^  the  royal  city,  I  sent ; 

108  heaps  of  the  heads  close  by  his  great  gate  I  piled ;  the 
living  soldiers  I  crucified  on  crosses  ^  at  the  gates  of  the 
town ; 

'"  Literally,    Kumukhaya.  of  "  Kar-Amid."    Rawlinson's  "  Herod- 

1  Between   Carchemish  and  the   Oron-  otns,"  1.   466.     The  name   is  of  frequent 

tes.  occurrence  in  early  Christian  writers. 
^  Diarbekr,    still   known   by   the   name  ^  See  p.   188,  note  2. 


ANNALS    OF    ASSUR-NASIR-PAL  195 

109  inside  the  gates  I  made  carnage ;  their  forests  I  cut  down  ;* 
from  Amidi  I  withdrew  toward  the  environs  of  Kasyari ; 
the  city  of  Allabzie 

no  to  whose  rocks  and  stones  no  one  among  the  Kings  my 
fathers  had  ever  made  approach,  I  penetrated ;  to  the  town 
of  Uda  the  fortress  of  Labckiri  son  of  Dubuzi 

111  I  approached  and  besieged  the  city  with  bilsi{  ?)  strength- 
ened and  marching ;  the  city  I  captured ;  ^  .  .  . 
soldiers  °  .  .  .  with  my  wx^apons  I  destroyed ;  570 
soldiers 

112  I  captured;  3,000  captives  I  took  forth;  soldiers  alive  I 
caught ;  some  I   impaled  on  stakes ; ''  of  others 

113  the  eyes  I  put  out:  the  remainder  I  carried  off  to  Assur 
and  took  the  city  as  my  own  possession — I  who  am  Assur- 
nasir-pal  mighty  King,  King  of  Assyria  son  of  Tuklat- 
Adar,  (Tuklat-Ninip) 

114  great  King,  powerful  King,  King  of  legions.  King  of 
Assyria  son  of  Vul-nirari  **  great  King,  mighty  King, 
King  of  legions,  King  of  Assyria,  noble  warrior,  who  in 
the  service  of  Assur  his  Lord  proceeded,  and  among  the 
Kings  of  the  four  regions, 

115  has  no  equal,  a  Prince '-•  (giving)  ordinances,  not  fearing 
opponents,  mighty  unrivalled  leader,  a  Prince  subduer  of 
the  disobedient,  who  all 

116  the  thrones  of  mankind  has  subdued;  powerful  King 
treading  over  the  heads  of  his  enemies,  trampling  on  the 
lands  of  enemies,  breaking  down  the  assemblages  of  the 
wicked ;  who  in  the  service  of  the  great  gods 

117  his  Lords  marched  along;  whose  hand  hath  taken  posses- 
sion of  all  their  lands,  laid  low  the  forests  of  all  of  them, 
and  received  their  tributes,  taking  hostages  (and)  im- 
posing laws 

118  upon  all  those  lands;  when  Assur  the  Lord  proclaimer 
of  my  name,  aggrandizer  of  my  Royalty,  who  added  his 
unequivocal  service  to  the  forces  of  my  government 

119  I  destroyed  the  armies  of  the  spacious  land  of  Lulumi. 

*  Cf.   Is.   X.   34,   "  He   shall   cut   down  ^  The   grandfather    of    Assur-nasir-pal. 

the   thickets  ot   the  forest   with  iron";  His   reign    probably    terminated    at    889 

also  Ezek.   xxxix.   10.  B.C. 

s  The  inscription  is  here  defaced.  ®  Literally,  shepherd.    Thus,  Isa.  xliv. 

^  Defaced.  28,  "  Cyrus  is  my  shepherd." 

'  See  p.   188,  note  2. 


196  CUNEIFORM   INSCRIPTIONS 

In  battle  by  weapons  I  smote  them  clown.     With  the  help 
of  the  Sun-god 

120  and  Yav,  the  gods  in  whom  I  trust,  I  rushed  upon  the 
armies  of  Nairi,  Kirkhi  Subariya  and  Nirbi  like  \  av  the 
inundator ;  ^" 

121  a  King  who  from  the  other  side  the  Tigris  to  the  land  of 
Lebanon  and  the  great  sea  has  subjugated  to  his  yoke  the 
entire  land  of  Lakie  and  the  land  of  Zukhi  as  far  as  the 
city  Rapik ; 

122  to  whose  yoke  is  subjected  (all)  from  the  sources  of  the 
Zupnat  to  the  frontiers  of  Bitani ;  from  the  borders  of 
Kirruri  to  Kirzani ; 

123  from  beyond  the  Lower  Zab  to  the  town  of  Tulsa-Zabdani 
and  the  town  of  Tul-Bari  beyond  the  land  of  Zaban  as  far 
as  the  towns  of  Tul-sa-Zabdani  and 

124  Tul-sa-Abtani ;  Harimu,  Harutu  in  Birate  of  Kardunias  ^ 
to  the  borders  of  my  land  I  added;  (the  inhabitants)  of 
the  territory  of  Babite 

125  with  Khasmar  among  the  people  of  my  own  country  I 
accounted :  in  the  countries  which  I  held  I  established  a 
deputy :  they  performed  homage :  submission 

126  I  imposed  upon  them ;  I,  Assur-nasir-pal,  great,  noble,  wor- 
shipper of  the  great  gods,  generous,  great,  mighty 
possessors  of  cities  and  the  forests  of  all  their  domains. 
King  of  Lords,  consumer  of 

127  the  wicked  taskaru  invincible,  who  combats  injustice. 
Lord  of  all  Kings,  King  of  Kings,  glorious,  upholder  of 
Bar  (Ninip)  the  warlike,  worshipper 

128  of  the  great  gods,  a  King  who,  in  the  service  of  Assur 
and  Ninip,  gods  in  whom  he  trusted,  hath  marched  royally, 
and  wavering  lands  and  Kings  his  enemies  in  all  their 
lands 

129  to  his  yoke  hath  subdued,  and  the  rebels  against  Assur, 
high  and  low,  hath  opposed  and  imposed  on  them  impost 
and  tribute — Assur-nasir-pal 

130  mighty  King,  glory  of  the  Moon-god  -  worshipper  of  Anu, 
related  ^  to  Yav,  suppliant  of  the  gods,  an  unyielding  ser- 

1"  Cf.  Ps.  xxix.  10,  "  The  Lord  (Jhvh)  ^  Or  upholder,  proclaimer  of  Sin,  the 

sitteth    upon    the   flood;     yea    the    Lord  moon;     cf.    1.    127. 

sitteth    King   forever."  *  Assyr.     "  Naiad."       Cf.     the     Pleb. 

1  This   reads  like   an    annexation   of   a  W^^  <•  l             r  >. 

portion  of   Babylonian  territory.  -t      "O^n   ot. 


ANNALS   OF   ASSUR-NASIR-PAL 


197 


vant,  destroyer  of  the  land  oi  his  foes ;  I,  a  King  vehement 
in  war, 

131  destroyer  of  forests  and  cities,  chief  over  opponents,  Lord 
of  four  regions,  router  of  his  enemies  in  strong  lands  and 
forests,  and  who  Kings  mighty  and  fearless  from  the  ris- 
ing 

132  to  the  setting  of  the  sun  to  my  yoke  subjugated. 

The  former  city  of  Calach  which  Shalmaneser  King  of 
Assyria  going  before  me,  had  built — 

133  that  city  was  decayed  and  reduced  to  a  heap  of  ruins :  that 
city  I  built  anew  ;  the  people  captured  by  my  hand  of  the 
countries  which  I  had  subdued,  Zukhi  and  Lakie, 

134  throughout  their  entirety,  the  town  of  Sirku  on  the  other 
side  of  the  Euphrates,  all  Zamua,  Bit-Adini,  the  Khatti, 
and  the  subjects  of  Liburna  I  collected  within,  I  made 
them  occupy.* 

135  A  water-course  from  the  Upper  Zab  I  dvig  and  called  it 
Pati-kanik :  timber  upon  its  shores  I  erected :  a  choice  of 
animals  to  Assur  my  Lord  and  (for)  the  Chiefs  of  my 
realm  I  sacrificed ; 

136  the  ancient  mound  I  threw  down :  to  the  level  of  the  water 
I  brought  it:  120  courses  on  the  low  level  I  caused  it 
to  go :  its  wall  I  built ;  from  the  ground  to  the  summit  I 
built  (and)  completed. 

[Additional  clauses  are  found  on  the  monolith  inscription  in 
the  British  Museum.  They  are  not,  however,  of  any  great 
importance  and  amount  to  little  more  than  directions  for  the 
preservation  and  reparation  of  the  palace,  with  imprecations 
upon  those  who  should  at  any  time  injure  the  buildings.  On 
this  same  monolith  is  found  an  invocation  to  the  gf-eat  gods 
of  the  Assyrian  Pantheon:  namely,  to  Assur,  Anu,  Hea,  Sin 
[the  Moon],  Merodach,  Yav  Jahve,  Jah[?],  Ninip,  Nebo, 
Eeltis,  Nergal,  Bel-Dagon,  Samas  [the  Sun],  Istar.] 

*  Precisely  thus  were  the  Israelites  carried  away  to  Babylon. 


igS  CUNEIFORM   INSCRIPTIONS 

ASSYRIAN  SACRED  POETRY 
Translated  by  H.  F.  Talbot,  F.R.S. 

THE  following  translations  are  some  of  those  which  I 
published    in    the    "  Transactions    of    the    Society    of 
Biblical  Archaeology  "  in  order  to  show  that  the  As- 
syrians had  a  firm  belief  in  the  immortality  of  the  soul :  a  fact 
which  was  previously  unknown. 

I  have  added  specimens  of  their  penitential  psalms,  and  some 
notices  of  their  numerous  superstitions,  such  as  the  exorcism  of 
evil  spirits,  the  use  of  magic  knots  and  talismans,  the  belief  in 
inherited  or  imputed  sins,  and  in  the  great  degree  of  holiness 
which  they  attributed  to  the  number  Seven.  In  some  of  these 
respects  we  may  evidently  see  how  great  an  influence  was  ex- 
ercised on  the  mind  and  belief  of  the  Jews  by  their  long  rsi- 
dence  at  Babylon. 

Assyrian  Sacred  Poetry 
A  prayer  for  the  king 

1  "  Length  of  days 

2  long  lasting  years 

3  a  strong  sword 

4  a  long  life 

5  extended  years  of  glory 

6  pre-eminence  among  Kings 

7  grant  ye  to  the  King  my  Lord, 

8  who  has  given  such  gifts 

9  to  his  gods ! 

10  The  bounds  vast  and  wide 

11  of  his  Empire 

12  and  of  his  Rule, 

13  may  he  enlarge  and  may  he  complete! 

14  Holding  over  all  Kings  supremacy 

15  and  royalty  and  empire 

16  may  he  attain  to  gray  hairs 

17  and  old  age  i 

18  And  after  the  life  of  these  days, 

1  From  the  "  Trans.  Soc.  Bib.  Arch.,"        neiform  Inscriptions  of  Western  Asia," 
vol.  i.   p.   107.     The   original   is   in  "  Cu-         vol.  iii.  pi.  66. 


I 


ASSYRIAN    SACRED    POETRY  199 

19  in  the  feasts  of  the  silver  mountain,-  the  heavenly  Courts 

20  the  abodes  of  blessedness: 

21  and  in  the  Light 

22  of  the  Happy  Fields, 

23  may  he  dwell  a  life 

24  eternal,  holy 

25  in  the  presence 

26  of  the  gods 

27  who  inhabit  Assyria !  " 

SHORT    PRAYER    FOR    THE    SOUL    OF    A    DYING    MAN  ^ 

1  Like  a  bird  may  it  fly  to  a  lofty  place  ! 

2  To  the  holy  hands  of  its  god,  may  it  ascend ! 

THE   DEATH   OF  A  RIGHTEOUS    MAN  ■* 

1  Bind  the  sick  man  to  Heaven,  for  from  the  Earth  he  is 

being  torn  away ! 

2  Of  the  brave  man  who  was  so  strong,  his  strength  has  de- 

parted. 

3  Of  the  righteous  servant,  the  force  does  not  return. 

4  In  his  bodily  frame  he  lies  dangerously  ill. 

5  But  Ishtar,  who  in  her  dwelling  is  grieved  concerning  him 

6  descends  from  her  mountain,  unvisited  of  men, 

7  To  the  door  of  the  sick  man  she  comes. 

8  The  sick  man  listens ! 

9  Who  is  there?    Who  comes? 

10  It  is  Ishtar  daughter  of  the  Moon-god  Sin : 

11  It  is  the  god  (...)  Son  of  Bel : 

12  It  is  Marduk,  Son  of  the  god  (...), 

13  They  approach  the  body  of  the  sick  man. 

(The  next  line,  14,  is  nearly  destroyed.) 

15  They  bring  a  khisibta^  from  the  heavenly  treasury. 

16  They  bring  a  sisbu  from  their  lofty  storehouse: 

17  into  the  precious  khisibta  they  pour  bright  liquor. 

18  That  righteous  man,  may  he  now  rise  on  high ! 

19  May  he  shine  like  that  khisibta! 

20  May  he  be  bright  as  that  sisbu ! 

2  The  Assyrian  Olympus.    The  epithet  "  "  Trans.    Soc.    Bib.    Arch.,"    vol.    ii. 

"  silver  "    was    doubtless    suggested    by  p.   20. 
some  snowy  inaccessible  peak,  the  sup-  '  Ibid.,  vol.    ii.   p.  31. 

posed  dwelling-place  of  the  gods.  ^  Probably  a  cup  or  drinking-vessel. 


200  CUNEIFORM   INSCRIPTIONS 

21  Like  pure  silver  may  his  garment  be  shining  white! 

22  Like  brass  may  he  be  radiant ! 

23  To  the  Sun,  greatest  of  the  gods,  may  he  ascend ! 

24  And  may  the  Sun,  greatest  of  the  gods,  receive  his  soul 

into  his  holy  hands  ! " 

PENITENTIAL   PSALMS 

(These  lamentations  seem  frequently  to  be  incoherent.  A 
few  specimens  are  taken  from  the  same  work  as  the  pre- 
ceding.'^) 

0  my  Lord !  my  sins  are  many,  my  trespasses  are  great ; 
and  the  wrath  of  the  gods  has  plagued  me  with  disease 
and  with  sickness  and  sorrow. 

1  fainted:  but  no  one  stretched  forth  his  hand! 
I  groaned :  but  no  one  drew  nigh ! 

I  cried  aloud :  but  no  one  heard ! 
O  Lord !  do  not  abandon  thy  servant ! 
In  the  waters  of  the  great  storm,  seize  his  hand ! 
The  sins  which  he  has  committed,  turn  thou  to  righteous- 
ness! 

ELSEWHERE    WE    FIND 

1  O  my  god !  my  sins  are  seven  times  seven ! 

2  O  my  goddess !  my  sins  are  seven  times  seven ! 

(And  then  a  prayer  follows,  that  those  sins  may  be  pardoned 
as  a  father  and  mother  would  pardon  them  !) 

AN  ADDRESS  TO  SOME  DEITY 

In  heaven  who  is  great  ?     Thou  alone  art  great ! 

On  earth  who  is  great  ?    Thou  alone  art  great ! 

When  thy  voice  resounds  in  heaven,  the  gods  fall  prostrate ! 

When  thy  voice  resounds  on  earth,  the  genii  kiss  the  dust ! 

ELSEWHERE  ^ 

O  Thou;  thy  words  who  can  resist?  who  can  rival  them? 
Among  the  gods  thy  brothers,  thou  hast  no  equal ! 

*  There   is   a   fine   inscription   not   yet  ' "  Trans.    Soc.    Bib.    Arch.,"    vol.    ii. 

fully   translated,   describing  the   soul   in         p.  60. 
heaven,   clothed  in  a  white  radiant  gar-  *   Ibid.,  vol.   ii.   p.   51. 

ment,  seated  in  the  company  of  the 
blessed,  and  fed  by  the  gods  themselves 
with  celestial  food. 


ASSYRIAN    SACRED    POETRY 


A    PRAYER 


The  god  my  creator,  may  he  stand  hy  my  side ! 
Keep  thou  the  door  of  my  hps !  guard  thou  my  hands,  O 
Lord  of  hght ! 

ODE  TO  FIRE 

(The  original  text  of  this  wiU  he  found  in  4  R  14  L  6  which 
is  a  hthographic  copy  of  the  tablet  K,  44.  A  part  of  it  was 
translated  some  years  ago  from  a  photograph  of  that  tablet ; 
see  No.  430  of  my  Glossary. 

Very  few  Assyrian  odes  are  so  simple  and  intelligible  as 
this  is:  unfortunately  most  of  them  are  mystical  and  hard  of 
interpretation.) 

1  O  Fire,  great  Lord,  who  art  the  most  exalted  in  the  world, 

2  noble  Son  of  heaven,  who  art  the  most  exalted  in  the  world, 

3  O  Fire,  with  thy  bright  flame 

4  in  the  dark  house  thou  dost  cause.light. 

5  Of  all  things  that  can  be  named.  Thou  dost  form  the  fabric ! 

6  Of  bronze  and  of  lead.  Thou  art  the  melter ! 

7  Of  silver  and  of  gold,  Thou  art  the  refiner ! 

8  Of     .     .     .     Thou  art  the  purifier ! 

9  Of  the  wicked  man  in  the  night  time  Thou  dost  repel  the 
assault ! 

10  But  the  man  who  serves  his  god,  Thou  wilt  give  him  light 
for  his  actions ! 

»Ideni. 


202  CUNEIFORM   INSCRIPTIONS 

ASSYRIAN  TALISMANS  AND  EXORCISMS 
Translated  by  H.  F.  Talbot,  F.R.S. 

DEMONIACAL    POSSESSION   AND  EXORCISM 

DISEASES  were  attributed  to  the  influence  of  Evil  Spirits. 
Exorcisms  were  used  to  drive  away  those  tormentors : 
and  this  seems  to  have  been  the  sole  remedy  employed, 
for  I  believe  that  no  mention  has  been  found  of  medicine. 

This  is  a  very  frequent  subject  of  the  tablets.^  One  of  them 
says  of  a  sick  man : 

1  "  May  the  goddess     .     .     . 

2  wife  of  the  god     .     .     . 

3  turn  his  face  in  another  direction ; 

4  that  the  evil  spirit  may  come  out  of  him 

5  and  be  thrust  aside,  and  that  Good  Spirits  and  Good  Powers 

6  may  dwell  in  his  body !  " 

Sometimes  divine  images  were  brought  into  the  chamber, 
and  written  texts  taken  from  holy  books  were  placed  on  the 
walls  and  bound  around  the  sick  man's  brows.  If  these 
failed  recourse  was  had  to  the  influence  of  the  mamit,  which 
the  evil  powers  were  unable  to  resist.  On  a  tablet  2  R  p.  17 
the  following  is  found,  written  in  the  Accadian  language  only, 
the  Assyrian  version  being  broken  ofif: 

1  Take  a  white  cloth.     In  it  place  the  mamit, 

2  in  the  sick  man's  right  hand. 

3  And  take  a  black  cloth : 

4  wrap  it  round  his  left  hand. 

5  Then  all  the  evil  spirits.- 

6  and  the  sins  which  he  has  committed 

7  shall  quit  their  hold  of  him, 

8  and  shall  never  return.^ 

The  symbolism  of  the  black  cloth  in  the  left  hand  seems 
evident.  The  dying  man  repudiates  all  his  former  evil  deeds. 
And  he  puts  his  trust  in  holiness,  symbolized  by  the  white 

1  Taken  from  2  R  pi.   18.  »"  Trans.    Soc.    Bib.    Arcli.."    vol.    ii. 

'  A  long  list  of  them  is  given.  p.   56. 


ASSYRIAN    TALISMANS   AND   EXORCISMS  203 

cloth  in  his  right  hand.  Then  follow  some  obscure  lines  about 
the  spirits — 

Their  heads  shall  remove  from  his  head: 
their  hands  shall  let  go  his  hands : 
their  feet  shall  depart  from  his  feet : 

which  perhaps  may  be  explained  thus — we  learn,  from  another 
tablet,  that  the  various  classes  of  evil  spirits  troubled  different 
parts  of  the  body.  Some  injured  the  head,  some  the  hands 
and  feet,  etc.,  etc.  Therefore  the  passage  before  us  may  mean : 
"  The  spirits  whose  power  is  over  the  hand,  shall  loose  their 
hands  from  his,"  etc.  But  I  can  offer  no  decided  opinion  on 
such  obscure  points  of  their  superstition. 

INHERITED  OR   IMPUTED    SINS 

These  were  supposed  to  pursue  a  sick  man  and  torment 
him.* 

1  The  niamit  for  him  reveal !    The  mamit  for  him  unfold !  ^ 

2  Against  the  evil   spirit,   disturber  of  his  body ! 

3  Whether  it  be  the  sin  of  his  father: 

4  or  whether  it  be  the  sin  of  his  mother : 

5  or  whether  it  be  the  sin  of  his  elder  brother : 

6  or  whether  it  be  the  sin  of  someone  who  is  unknown !  ® 

MAGIC   KNOTS 

Justin  Martyr,  speaking  of  the  Jewish  exorcists,  says  "  They 
use  magic  ties  or  knots."  A  similar  usage  prevailed  among 
the  Babylonians.'^  The  god  Marduk  wishes  to  soothe  the  last 
moments  of  a  dying  man.     His  father  Hea  says  :     Go  my  son  ! 

1  Take  a  woman's  linen  kerchief 

2  bind  it  round  thy  right  hand !  loose  it  from  the  left  hand ! 

3  Knot  it  with  seven  knots :  do  so  twice : 

4  Sprinkle  it  with  bright  wine: 

5  bind  it  round  the  head  of  the  sick  man : 

6  bind  it  round  his  hands  and  feet,  like  manacles  and  fetters. 

*  See      "  Cuneiform      Inscriptions      of  ®  "  Trans.    Soc.    Bib.    Arch.,"    vol.    ii. 

Western   Asia,"   vol.    iv.    p.    7.  p.    58. 

^  A  holy   object,   the   nature   of   which  '•  Ibid.,  p.  54. 
has   not   been   ascertained. 


204  CUNEIFORM   INSCRIPTIONS 

7  Sit  down  on  his  bed : 

8  sprinkle  holy  water  over  him. 

9  He  shall  hear  the  voice  of  Hea, 

10  Davkina  **  shall  protect  him  ! 

1 1  And  Marduk,  Eldest  Son  of  heaven,  shall  find  him  a  happy 

habitation !  ® 

TALISMANS 

To  cure  diseases  they  seem  to  have  relied  wholly  on  charms 
and  incantations. 

The  first  step  was  to  guard  the  entrance  to  the  sick  man's 
chamber. 

A  tablet  says : 

"  That  nothing  evil  may  enter,  place  at  the  door  the  god 
(.     .     .)  and  the  god  (.     .     .)." 

That  is  to  say,  their  images.  I  believe  these  were  little 
figures  of  the  gods,  brought  by  the  priests,  perhaps  a  sort  of 
Teraphim. 

The  following  line  is  more  explicit : 

"  Place  the  guardian  statues  of  Hea  and  Marduk  at  the  door, 
on  the  right  hand  and  on  the  left." 

But  they  added  to  this  another  kind  of  protection: 

1  Right  and  left  of  the  threshold  of  the  door,  spread  out  holy 

texts  and  sentences. 

2  Place  on  the  statues  texts  bound  around  them. 

These  must  have  been  long  strips  like  ribbons  of  parcliment 
or  papyrus.     The  following  line  is  still  clearer : 

"  In  the  night-time  bind  around  the  ^ick  man's  head  a  sen- 
tence taken  from  a  good  book."  ^'^ 

8  One  of  the  principal  goddesses,  the  as  appears  from  the  Targum  on  the  Can- 
wife  of  the  god  Hea.  tides,"    etc.      We    see   that   the    Babylo- 

"  "  Trans.    Soc.    Bib.    Arch.,"    vol.    ii.  nian    precept    was    to     bind     holy     sen- 

p.  54-  tences   "  around   the   head  "   and   others 

i<^  Similar    to    these    were    the    phylac-  "  right  and   left  of  the  threshold  of  tlie 

teries    of    the    Jews,    which    were    con-  door." 

sidered   to   be   protections  from  all   evil.  Cf.    Deut.    xi.    i8:     "  Ye   shall    lay   up 

Schleusner   in   his   Lexicon   of  the   New  these  my   words   in    your   heart,   and   in 

Testament   says  that  they  were  "  Strips  your    soul,    and    bind    them    for   a    sign 

of    parchment    on    which    were    written  upon    your    hand,    and    as    frontlets    be- 

various  portions  of  the  Mosaic  law,  for  tween   your   eyes. 

the  Jews   believed   that  these   ligaments  "  And  thou  shalt  write  them  upon  the 

had   power  to  avert  every  kind  of  evil,  door-posts    of    thine    house,    and    upon 

but    especially    to    drive   away    demons,  thy  gates." 


ASSYRIAN    TALISMANS   AND   EXORCISMS 


Holiness  of  the  Numcek  Seven 


205 


Innumerable  are  the  evidences  of  this  opinion  which  are 
found  on  the  tablets.  Two  or  three  instances  may  suffice 
here : 

THE  SONG  OF  TIHi  SI':VEN  SPIRITS  ^ 

1  They  are  seven !  they  arc  seven ! 

2  In  the  depths  of  ocean  they  are  seven ! 

3  In  the  heights  of  heaven  they  are  seven ! 

4  In  the  ocean  stream  in  a  Palace  they  were  born. 

5  Male  they  are  not :  female  they  are  not ! 

6  Wives  they  have  not !  Children  are  not  born  to  them ! 

7  Rule  they  have  not !  Government  they  know  not ! 

8  Prayers  they  hear  not ! 

9  They  are  seven,  and  they  are  seven !     Twice  over  they  are 

seven ! 

This  wild  chant  touches  one  of  the  deepest  chords  of  their 
religious  feeling.  They  held  that  seven  evil  spirits  at  once 
might  enter  into  a  man :  there  are  frequent  allusions  to  them, 
and  to  their  expulsion,  on  the  tablets.     One  runs  thus : 

1  The  god  (.     .     .)  shall  stand  by  his  bedside: 

2  Those  seven  evil  spirits  he  shall  root  out,  and  shall  expel 

them  from  his  body. 

3  And  those  seven  shall  never  return  to  the  sick  man  again  ! 
But  sometimes   this  belief  attained  the  grandeur   of  epic 

poetry.  There  is  a  fine  tale  on  one  of  the  tablets  ^  of  the  seven 
evil  spirits  assaulting  heaven,  and  the  gods  alarmed  standing 
upon  the  defensive,  no  doubt  successfully,  but  unluckily  the 
conclusion  of  the  story  is  broken  off. 

*  "Trans.    Soc.    Bib.    Arch.,"    vol.    ii.  -"  Cuneiform  Inscriptions  of  Western 

P-  SS.  Asia,"  vol.  iv.   pi.   5. 


2o6  CUNElFORxM   INSCRIPTIONS 

ANCIENT   BABYLONIAN   CHARMS 
Translated  by  Rev.  A.  H.  Sayce,  M.A. 

THE  following  are  specimens  of  the  imprecatory  charms 
with  which  the  ancient  Babylonian  literature  abounded, 
and  which  were  supposed  to  be  the  most  potent  means 
in  the  world  for  producing  mischief.  Some  examples  are 
given  in  the  first  volume  of  the  "  Records  of  the  Past,"  pp. 
131-135  of  the  exorcisms  used  to  avert  the  consequences  of 
such  enchantments.  The  original  Accadian  text  is  preserved 
in  the  first  column  with  an  interlinear  Assyrian  translation :  the 
short  paragraphs  in  Column  III  also  give  the  Accadian  origi- 
nal ;  but  elsewhere  the  Assyrian  scribe  has  contented  himself 
with  the  Assyrian  rendering  alone.  The  charms  are  rhythmic, 
and  illustrate  the  rude  parallelism  of  Accadian  poetry.  The 
Assyrian  translations  were  probably  made  for  the  library  of 
Sargon  of  Agane,  an  ancient  Babylonian  monarch  who 
reigned  not  later  than  the  sixteenth  century  B.C. ;  but  the  copy 
we  possess  was  made  from  the  old  tablets  by  the  scribes  of 
Assur-bani-pal.  The  larger  part  of  the  first  column  has  al- 
ready been  translated  by  M.  Francois  Lenormant  in  "  La 
Magic  chcz  Ics  Chaldccns,"  p.  59.  The  tablet  on  which  the 
inscription  occurs  is  marked  K  65  in  the  British  Museum  Col- 
lection and  will  be  published  in  the  "  Cuneiform  Inscriptions 
of  Western  Asia,"  Vol.  IV,  plates  7,  8. 

Ancient  Babylonian  Charms 

COLUMN     I 

1  The  beginning  ^ — The  baneful  charm  -  like  an  evil  demon 

acts  against  ^  the  man. 

2  The  voice  that  defiles  acts  upon  him. 

3  The  maleficent  voice  acts  upon  him. 

4  The  baneful  charm  is  a  spell  that  originates  sickness.* 

5  This  man  the  baneful  charm  strangles  like  a  lamb. 

1  The  Accadian  word  is  translated  by  ^  In  the   Assyrian  version,   "  curse." 

the     Assyrian     "  siptu  "     ("  lip  "),     and  *  In  the  Assyrian,   "  goes  against." 

may     be     translated     "  beginning  "     or  *  In  the  Assyrian,  "  (is)  the  cause  of 

"  fresh  paragraph."  sickness." 


ANCIENT   BABYLONIAN    CHARMS  207 

6  His  god  in  his  flesh  makes  the  wound. 

7  His  goddess  mutual  enmity  brings  down. 

8  The  voice  that  defiles  Hke  a  hyena  covers  him  and  subjugates 

him. 

9  Merodach  °  favors  him  ;  and 

10  to  his  father  Hea  into  the  house  he  enters  and  cries : 

1 1  "  O  my  father,  the  baneful  charm  like  an  evil  demon  acts 

against  the  man." 

12  To  the  injured  (man)  he  (Hea)  speaks  thus: 

13  "(A  number)  make:  this  man  is  unwitting:  by  means  of 

the  number  he  enslaves  thee." 

14  (To)  his  son  Merodach  he  replies  *' 

15  "  My  son,  the  number  thou  knowest  not;  the  number  let 

me  fix  for  thee. 

16  Merodach,  the  number  thou  knowest  not;  the  number  let 

me  fix  for  thee. 

17  What  I  know  thou  knowest. 

18  Go,  my  son  Merodach. 

19  .     .     .     with  noble  hand  seize  him,  and 

20  his  enchantment  explain  and  his  enchantment  make  known. 

21  Evil  (is  to)  the  substance  of  his  body,^ 

22  whether  (it  be)  the  curse  of  his  father, 

23  or  the  curse  of  his  mother, 

24  or  the  curse  of  his  elder  brother, 

25  or  the  bewitching  curse  of  an  unknown  man." 

26  Spoken  (is)  the  enchantment  by  the  lips  of  Hea. 
2"/  Like  a  signet  may  he  ^  be  brought  near. 

28  Like  garden-herbs  may  he  be  destroyed. 

29  Like  a  weed  may  he  be  gathered-for-sale. 

30  (This)  enchantment  may  the  spirit  of  heaven  remember, 

may  the  spirit  of  earth  remember. 

31  Like  this  signet  he  °  shall  be  cut,  and  the  sorcerer 

32  the  consuming  fire-god  shall  consume. 

33  By  written-spells  he  shall  not  be  delivered. 

34  By  curses  and  poisons  he  shall  not  be  moved. 

^  The    Accadian    god    identified    with  aorist,  but  the  sense  of  the  original  is 

Merodach    by    the    Assyrian    translator  better     expressed     in     English     by     the 

was    "  Silik-mulu-khi  "    ("  the   protector  present  than  the  past  tense, 

of    the    city    who    benefits    mankind  ")•  '  That   is,    the  sorcerer's. 

He  was  recarded  as  the  son  of  Hea.  *  The   sorcerer. 

*  The    verbs    throughout    are    in    the  *  The  sorcerer. 


2o8  CUNEIFORM   IXSCRirTiOXS 

35  His  property  (and)  ground  he  shall  not  take. 

36  His  corn  shall  not  be  high  and  the  sun  shall  not  remember 

(him). 

COLUMN    II 

1  On  the  festival  of  the  god,  the  king  unconquerable, 

2  may  the  man  (by)  the  enchantment,  (with)  eldest  son  (and) 

wife, 

3  (by)  sickness,  the  loss  of  the  bliss  of  prosperity,  of  joy 

(and)  of  gladness, 

4  (by)  the  sickness  which  exists  in  a  man's  skin,  a  man's 

flesh  (and)  a  man's  entrails, 

5  like  this  signet  be  brought  near  and 

6  on  that  day  may  the  consuming  fire-god  consume ; 

7  may  the  enchantment  go  forth  and  to  (its)  dwelling-place 

betake  itself. 

8  Like  this  vineyard  he  shall  be  cut  ofif,  and  the  sorcerer 

9  the  consuming  fire-god  shall  consume. 

10  Despite  the  holidays  of  a  plague  that  returns  not, 

11  despite  the  shrine  of  the  god,  the  king  unconquerable, 

12  may  the  man,  (by)  the  enchantment,  (with)  eldest  son  (and) 

wife, 

13  (by)  sickness,  the  loss  of  the  bliss  of  prosperity,  of  joy  (andj 

of  gladness, 

14  (by)  the  sickness  which  exists  in  a  man's  skin,  a  man's 

flesh,  a  man's  entrails, 

15  like  this  garden-stuff  be  rooted  out,  and 

16  on  that  day  may  the  consuming  fire-god  consume. 

17  May  the  enchantment  go  forth  and  to  (its)  dwelling-place 

betake  itself. 

18  Like  this  weed  he  shall  be  gathered  for  sale,  and  the  sor- 

cerer 

19  the  consuming  fire-god  shall  consume. 

20  Before  him,  despite  his  blessedness  that  is  not, 

21  despite  the  canopy  of  a  covering  that  departs  not, 

22  may  the  man  (by)  the  enchantment,  (with)  eldest  son  (and) 

wife, 

23  (by)  sickness,  the  loss  of  the  bliss  of  prosperity,  of  joy  (and) 

of  gladness. 


ANCIENT   BABYLONIAN    CHARMS  209 

24  (by)  the  sickness  which  exists  in  a  man's  skin,  a  man's  flesh, 

a  man's  entrails, 

25  Hke  this  weed  be  plucked,  and 

26  on  that  day  may  the  consuming  fire-god  consume. 

27  May  the  enchantment  go  forth  and  to  (its)  dwelling-place 

betake  itself. 

28  Like  this  thread  he  shall  be  stretched,  and  the  sorcerer 

29  the  consuming  fire-god  shall  consume. 

30  Despite  his  adoration  that  is  not, 

31  despite  the  clothing  of  the  god,  the  King  unconquerable, 
2)2  may  the  man,  (through)  the  enchantment,  (with)  eldest  son 

(and)  wife, 

33  (t*}')  sickness,  the  loss  of  the  bliss  of  prosperity,  of  joy  (and) 

of  gladness, 

34  (by)  the  sickness  which  exists  in  a  man's  skin,  a  man's 

flesh,  a  man's  entrails, 

35  like  this  thread  be  stretched,  and 

36  on  that  day  may  the  consuming  fire-god  consume. 

27  May  the  enchantment  go  forth  and  to  (its)  dwelling-place 
betake  itself. 

38  Like  this  goat's-hair  cloth  he  shall  be  stretched,  and  the 

sorcerer 

39  the  consuming  fire-god  shall  consume. 

40  Despite  the  goat's-hair  that  is  not, 

41  despite  the  canopy  of  the  covering  (that  departs  not), 

42  may  the  man  (through)  the  enchantment,  (with)  eldest  son 

(and)  wife, 

43  (t>y)  sickness,  the  loss  of  the  bliss  of  prosperity,  of  joy  (and) 

of  gladness, 

44  (by)  the  sickness  which  exists  in  a  man's  skin,  a  man's  flesh, 

a  man's  entrails, 

45  like  this  goat's-hair  cloth  be  stretched,  and 

46  on  that  day  the  man  may  the  consuming  fire-god  consume. 

47  May  the  enchantment  go  forth  and  to  (its)  dwelling-place 

betake  itself. 

48  Like  these  hoards  he  shall  be  stretched,  and  the  sorcerer 

49  the  consuming  fire-god  shall  consume. 

50  O  son  of  the  macebearer,  despite  produce  unproduced, 

14 


2  10  CUNEIFORM   INSCRIPTIONS 

51  despite  the  clothing  of  the  god,  the  King  unconquerable, 

52  may  the  man  (by)  the  enchantment,  (with)  eldest  son  and 

wife, 

53  (by)  sickness,  the  loss  of  prosperity,  of  joy  (and)  of  glad- 

ness, 

54  (by)  the  sickness  which  exists  in  a  man's  skin,  a  man's  flesh, 

a  man's  entrails, 

55  like  these  boards  be  stretched,  and 

56  on  that  day  may  the  consuming  fire-god  consume. 

57  May  the  enchantment  go  forth  and  to  (its)  dwelling-place 

betake  itself. 

COLUMN    III 

(The  first  part  of  Column  III  is  mutilated.     It  becomes  legi- 
ble in  the  middle  of  a  list  of  magical  fornmlcc.) 

30  The  chiefest  talisman,  the  mighty  talisman,  the  engraved 

talisman,  the  talisman  is  the  binder,  with  enchantment. 

31  The  repetition  of  the  enchantment  (is)  baneful  to  man. 

32  The  curses  of  the  gods. 

33  .     .     .     the  binder  with  enchantment. 

34  (With  enchantment)  his  hands  (and)  his  feet  he  binds. 

35  Merodach,  the  son  of  Hea,  the  prince,  with  his  holy  hands 

cuts  the  knots. 

36  May  the  enchantment  cause  this  talisman  to  the  desert 

among  the  wild  beasts  to  go  forth. 

37  May  the  baneful  enchantment  seize  upon  others. 

38  May  this  man  rest  (and)  open  (his  eyes). 

39  To  the  blessed  hand  of  his  god  may  he  be  committed. 

40  Conclusion  of  the  formulce  for  averting  sorcery. 

41  For  the   raising   of  the   mighty  foundation   thus   have    I 

burned  up  straight, 

42  like  fire  have  I  burned  up  (and)  have  delivered  the  oracle. ^° 

COLUMN    TV 

1  The  noble  cupbearer  of  Hea,  the  scribe  of  Merodach  (am)  I. 

2  Like  fire  have  I  blazed  (and)  I  rejoice  ;  ^ 

3  (like)  fire  have  I  burned  (and)  I  grow ; 

4  the  corn  I  purify  and  make  heavy. 

'"  Or,  "have  laid  the  witchcraft."  'Or,   "rest." 


ANCIENT   BABYLONIAN    CHARMS  211 

5  Like  fire  have  I  blazed  (and)  will  rejoice  ; 

6  (like)  fire  have  I  burned  (and)  will  grow ; 

7  the  corn  will  I  purify  and  make  heavy. 

8  O  nadir  (and)  zenith,  the  light  of  god  and  man, 

9  may  the  store  he  collected  be  delivered. 

10  May  the  store  of  (his)  heart  whoever  he  be,  ye  his  god 

and  his  goddess,  be  delivered. 
J I   May  his  gate  be  kept  fast.     On  that  day 

12  may  they  enrich  him,  may  they  deliver  him. 

13  May  the  rejoicing  ^  of  the  warrior  fire-god 

14  rejoice  with  thee.     May  lands  and  rivers 

15  rejoice  with  thee.     May  Tigris  and  (Euphrates) 

16  rejoice  with  thee.     May  the  seas  and  (the  ocean) 

17  rejoice  with  thee.     May  the  forest,  the  daughter  of  the 

gods, 

18  rejoice  with  thee.     May  all  the  production  (of  the  earth) 

19  rejoice  with  thee.     May  the  hearts  of  my  god  and  my  god- 

dess, well-feasted, 

20  rejoice  with  thee.     May  the  hearts  of  the  god  and  the 

goddess  of  the  city,  well-feasted,  (rejoice  with  thee). 

21  On  that  day  from  the  curse  may  my  heart,  O  my  god  and 

my  goddess,  be  delivered, 

22  and  may  the  enchantment  go  forth  from  my  body. 

23  When  the  doom  comes  upon  thee, 

24  and  from  the  fulfilment  thou  protectest  thyself, 

25  the  doom  when  fulfilled  cut  thou  ofi. 

26  (The  tablet)  beginning:     .     .     . 
Colophon. 

Tablet  (copied  from) 
the  old  (tablets  of  Chaldea). 
Country  of  (Assur-bani-pal) 
King  of  (Assyria). 

2  The    words    translated    "  rejoicing  "  and  "  rejoice  "  properly  signify  "  rest," 
and  that  may  be  their  meaning  here. 


212  CUNEIFORM   INSCRIPTIONS 


INSCRIPTION  OF  TIGLATH  PILESER  I,  KING  OF 

ASSYRIA 

Translated  by  Sir  H.   Rawlinson,   K.C.B.,  D.C.L.,  Etc. 

THIS  inscription  of  Tiglath  Pileser  I  is  found  on  an 
octagonal  prism  and  on  some  other  clay  fragments 
discovered  at  Kalah-Shergat  and  at  present  in  the 
British  Museum.  The  text  is  published  in  the  "  Cuneiform 
Inscriptions  of  Western  Asia,"  Vol.  I,  pp.  ix-xvi.  Four 
translations  of  this  inscription,  made  simultaneously  in  1857 
by  Sir  H.  Rawlinson,  Mr.  Fox  Talbot,  Dr.  Hincks,  and  Dr. 
Oppert,  were  published  in  that  year  under  the  title  of  "  In- 
scription of  Tiglath  Pileser  I,  King  of  Assyria,  b.c  1150." 
Dr.  Oppert  has  also  given  a  revised  translation  in  his  "  Histoire 
de  lEmpirc  dc  Chaldcc  ct  d'Assyric,''  8vo,  Versailles,  1865,  ex- 
tracted from  the  "Annalcs  dc  la  Philosopliic  cJircticnnc"  of  the 
same  year,  5e  Series,  p.  44  and  foil.  The  translations  simul- 
taneously published  were  submitted  to  the  Asiatic  Society  in 
that  year  as  a  test  of  the  advance  made  in  Assyrian  interpreta- 
tions and  the  close  approximation  made  by  scholars  in  their 
interpretation  of  Assyrian  texts.  The  notes  contain  some  of 
the  different  readings  of  the  other  Assyrian  scholars  at  that 
time  and  give  a  few  of  the  principal  varieties  of  reading  some 
of  the  words.  It  was  generally  considered  a  very  triumphant 
demonstration  of  the  sound  basis  on  which  the  then  compara- 
tively recent  Assyrian  researches  were  placed  and  a  confuta- 
tion of  certain  opinions  then  prevalent,  that  no  certain  or 
accurate  advance  had  been  made  in  the  decipherment  of  As- 
syrian inscriptions.  On  the  whole  for  its  extent  and  historical 
information  relating  to  the  early  history  of  Assyria  this  in- 
scription is  one  of  the  most  important  of  the  series  showing  the 
gradual  advance  and  rise  of  Assyria,  while  as  one  of  the  first 
interpreted  it  presents  considerable  literary  interest  in  respect 
to  the  details  of  the  progress  of  Assyrian  interpretation.  It 
is  also  nearly  the  oldest  Assyrian  text  of  any  length  which  has 
been  hitherto  discovered  and  is  very  interesting  from  its  ac- 
count of  the  construction  of  the  temples  and  palaces  made  by 
the  King  in  the  early  part  of  his  reign.  S.  B. 


INSCRll'TlON    OF    TIGLATH    PILESER    1  213 

Inscription  of  Tic.latii  1'ili-;si:u  I 

THE   beginning 

Ashnr,  the  great  Lord^  ruling  supreme  over  the  gods;  the 
giver  of  sceptres  and  crowns ;  the  appointer  of  sovereignty. 
Bel,  the  Lord;  King  of  the  circle  of  constellations;  ^  Father 
of  the  gods ;  Lord  of  the  world.  Sin ;  -  the  leader  the  Lord 
of  Empire  the  pozverful  the  auspicious  god;  Shanias;'-^  the 
establisher  of  the  heavens  and  the  earth ;  .  .  .  ;  '  the 
vanquisher  of  enemies;  the  dissolver  of  cold.  Vul;^  he  who 
causes  the  tempest  to  rage  over  hostile  lands  and  zvickcd 
countries.  Abnil  °  Hercules;  the  champion  who  subdues 
heretics  and  enemies,  and  who  strengthens  the  heart.  Ishtar, 
the  eldest  ^  of  the  gods ;  the  Queen  of  Victory;  she  who  ar- 
ranges battles. 

II 

The  great  gods,  ruling  over  the  heavens  and  the  earth,  whose 
attributes  I  have  recorded  and  whom  I  have  named;  the  guar- 
dians of  the  kingdom  of  Tiglath  Pileser,  the  Prince  inspiring 
your  hearts  with  joy;  the  proud  Chief  whom  in  the  strength 
of  your  hearts  ye  have  made  firm,  (to  whom)  ye  have  con- 
fided the  Fupreme  crown,  (whom)  ye  have  appointed  in  might 
to  the  sovereignty  of  the  country  of  Bel,  to  whom  ye  have 
granted  pre-eminence,  exaltation,  and  warlike  power.  May 
the  duration  of  his  empire  continue  forever  to  his  royal  pos- 
terity, lasting  as  the  great  temple  of  Bel ! 

Ill 

Tiglath  Pileser  the  powerful  king ;  supreme  King  of  Lash- 
anan ;  ^  King  of  the  four  regions ;  King  of  all  Kings ;  Lord 
of  Lords ;  the  supreme;  Monarch  of  Monarchs ;  the  illustrious 
Chief  who  under  the  auspices  of  the  Sun  god,  being  armed 
with  the  sceptre  and  girt  with  the  girdle  of  power  over  man- 
kind, rules  over  all  the  people  of  Bel ;  the  mighty  Prince  whose 
praise  is  blazoned  forth  among  the  Kings :  the  exalted  sov- 

1  Aratnaki.      (Fox  Talbot.)  =  Ninev    (Fox  Talbot.)     Ao.   (Dr.  Op- 

»  The   moon.  pert.) 

*  The   sun.  ^  Ninip-Sumdan.   Dr.   Oppert. 

♦  Lacuna.  '  Or   source. 

^  "  Various   tongues."     Talbot. 


214  CUNEIFORM   INSCRIPTIONS 

ereign,  whose  servants  Ashur  has  appointed  to  the  govern- 
ment of  the  country  of  the  four  regions  (and)  has  made  his 
name  celebrated  to  posterity ;  the  conqueror  of  many  plains 
and  mountains  of  the  Upper  and  Lower  Country ;  the  con- 
quering hero,  the  terror  of  whose  name  has  overwhelmed  all 
regions  ;  the  bright  constellation  who,  according  to  his  power  ^ 
has  warred  against  foreign  countries  (and)  under  the  auspices 
of  Bel,  there  being  no  equal  to  him,  has  subdued  the  enemies 
of  Ashur.^" 

IV 

Ashur  (and)  the  great  gods,  the  guardians  of  my  kingdom, 
who  gave  government  and  laws  to  my  dominions,  and  ordered 
an  enlarged  frontier  to  their  territory,  having  committed  to 
(my)  hand  their  valiant  and  w^arlike  servants,  I  have  subdued 
the  lands  and  the  peoples  and  the  strong  places,  and  the  Kings 
who  were  hostile  to  Ashur;  and  I  have  reduced  all  that  was 
contained  in  them.  With  a  host  ^  of  kings  I  •  have  fought 
.  .  .^  and  have  imposed  on  them  the  bond  of  servitude. 
There  is  not  to  me  a  second  in  war,  nor  an  equal  in  battle. 
I  have  added  territory  to  Assyria  and  peoples  to  her  people. 
I  have  enlarged  the  frontier  of  my  territories,  and  subdued  all 
the  lands  contained  in  them.^ 

V 

In  the  beginning  of  my  reign  20,000  of  the  Muskayans  *  and 
their  5  kings,  who  for  50  years  had  held  the  countries  of  Alza 
and  Perukhuz,  without  paying  tribute  and  offerings  to  Ashur 
my  Lord,  and  whom  a  King  of  Assyria  had  never  ventured 
to  meet  in  battle  betook  themselves  to  their  strength,  and  went 
and  seized  the  country  of  Comukha.  In  the  service  of  Ashur 
my  Lord  my  chariots  and  warriors  I  assembled  after  me 
.  .  .^  the  country  of  Kasiyaia,'^  a  difficult  country,  I  passed 
through.  With  their  20,000  fighting  men  and  their  5  kings 
in  the  country  of  Comukha  I  engaged.  I  defeated  them.  The 
ranks  of  their  warriors  in  fighting  the  battle  were  beaten  down 
as  if  by  the  tempest.     Their  carcasses  covered  the  valleys  and 

9  Or,   "  as  he  wished."  '  Literally,  "  a  sixty." 

»"  Or,    "  has   made   them    obedient  to  *  Sirki   citizens.     (Fox   Talbot.) 

Ashur."  ^  Lacuna. 

1  The  preamble  concludes  here.  *  Mount  Kasiyaia.     (Dr.  Hincks.) 

'  Lacuna. 


INSCRIPTION    OF   TIGLATH    PILESER   I  215 

the  tops  of  the  mountains.  I  cut  off  their  heads.  The  battle- 
ments of  their  cities  I  made  heaps  of,  hke  mounds  of  earth, 
their  movables,  their  wealth,  and  their  valuables  I  plundered 
to  a  countless  amount.  6,000  of  their  common  soldiers  who 
fled  before  my  servants  and  accepted  my  yoke,  I  took  them, 
and  gave  them  over  to  the  men  of  my  own  territory^ 

VI 

Then  I  went  into  the  country  of  Comukha,^  which  was  dis- 
obedient and  withheld  the  tribute  and  offerings  due  to  Ashur 
my  Lord :  I  conquered  the  whole  country  of  Comukha.  I 
plundered  their  movables,  their  wealth,  and  their  valuables. 
Their  cities  I  burnt  with  fire,  I  destroyed  and  ruined.  The 
common  people  of  Comukha,  who  fled  before  the  face  of  my 
servants,  crossed  over  to  the  city  of  SJicrisha,^  which  was  on 
the  further  banks  of  the  Tigris,  and  made  this  city  into  their 
stronghold.  I  assembled  my  chariots  and  warriors.  I  be- 
took myself  to  carts  of  iron  ^°  in  order  to  overcome  the  rough 
mountains  and  their  difficult  marches.  I  made  the  wilder- 
ness (thus)  practicable  for  the  passage  of  my  chariots 
and  warriors.  I  crossed  the  Tigris  and  took  the  city  of 
Sherisha  their  stronghold.  Their  fighting  men,  in  the  middle 
of  the  forests,  like  wild  beasts,  I  smote.  Their  carcasses  filled 
the  Tigris,  and  the  tops  of  the  mountains.  At  this  time  the 
troops  of  the  Akhe,^  who  came  to  the  deliverance  and  assist- 
ance of  Comukha,  together  with  the  troops  of  Comukha,  like 
chaff  I  scattered.  The  carcasses  of  their  fighting  men  I  piled 
up  like  heaps  on  the  tops  of  the  mountains.  The  bodies  of 
their  warriors,  the  roaring  -  v.-aters  carried  down  to  the  Tigris. 
Kili  Teru  son  of  Kali  Teru,  son  of  Zarupin  Zihusun,  their 
King,^  in  the  course  of  their  fighting  fell  into  my  power.  His 
wives  and  his  children,  the  delight  of  his  heart  I  dispossessed 
him  of.  One  hundred  and  eighty  *  iron  vessels  and  5  trays  of 
copper,  together  with  the  gods  of  the  people  in  gold  and  silver, 
and  their  beds  and  furniture  I  brought  away.     Their  movables 

''  As  slaves.  -  Nami  River.     (Fox  Talbot.)     Blood 

*  Dummuk.     (Dr.    Oppert.)  River.     (Dr.   Hincks.) 

BSharisha.        (Fox      Talbot.)  Siris.            ^  xirikali   fil   Tirikali.      (Fox    Talbot.) 

(Dr.  Hincks.)  Kiliantiru  eldest  son  of  Campineiyusan. 

"  Bridge.     (Fox   Talbot.)  (Dr.   Hincks.) 

1  Aliens.     (Dr.    Hincks.)  *  Literally,    "  three    sixties." 


2i6  CUNEIFORM   INSCRIPTIONS 

and  their  wealth  I  i>kuidered.     This  city  and  its  palace  I  burnt 
with  fire,  I  destroyed  and  ruined. 

VII 

The  city  of  Urrakluiras  their  stronghold  which  was  in  the 
country  of  Panari,  I  went  toward.  The  exceeding  fear  of  the 
power  of  Ashur,  my  Lord,  overwhelmed  them.  To  save  their 
lives  they  took  their  gods,  and  fled  like  birds  to  the  tops  of 
the  lofty  mountains.  I  collected  my  chariots  and  warriors, 
and  crossea  the  Tigris.  Shcdi  Tcru  ^  the  son  of  ¥>Jaasntkh,^ 
King  of  Urrakluiras  on  my  arriving  in  his  country  submitted 
to  my  yoke.  His  sons,  the  delight  of  his  heart,  and  his  favor- 
ites, I  condemned  to  the  service  of  the  gods  :  60  vessels  of  iron  ; 
trays  ^  and  bars  of  copper  .  .  .^  with  120  cattle,  and  flocks 
he  brought  as  tribute  and  offerings.  I  accepted  (them)  and 
spared  him,  I  gave  him  his  life,  but  imposed  upon  him  the 
yoke  of  my  empire  heavily  forever.  The  wide  spreading 
country  of  Comukha  I  entirely  conquered,  and  subjected  to 
my  yoke.  At  this  time  one  tray  of  copper  and  one  bar  of  cop- 
per from  among  the  service  offerings  and  tribute  of  Comukha 
I  dedicated  to  Ashur  my  Lord,  and  60  iron  vessels  with  their 
gods  I  offered  to  my  guardian  god,  Vid.^ 

VIII 

From  among  my  valiant  servants,  to  whom  Ashur  the  Lord 
gave  strength  and  power,  in  30  of  my  chariots,  select  com- 
panies of  my  troops  and  bands  of  my  warriors  who  were  ex- 
pert in  battle,  I  gathered  together.  I  proceeded  to  the 
extensive  country  of  Miltis,^'^  which  did  not  obey  me ;  it  con- 
sisted of  strong  mountains  and  a  difficult  land.  W'here  it  was 
easy  I  traversed  it  in  my  chariots :  where  it  was  difficult  I  went 
on  foot.  In  the  country  of  Aruma,  which  was  a  difficult  land, 
and  impracticable  to  the  passage  of  my  chariots,  I  left  the 
chariots  and  marched  in  front  of  my  troops.  Like  .  .  .^ 
on  the  peak  of  the  rugged  mountains,  I  marched  victoriously. 
The  country  of  Miltis,^°  like  heaps  of  stubble,  I  swept.  Their 
fighting  men  in  the  course  of  the  battle  like  chaff  I  scattered. 

*  Sadiyantim.       (Dr.     Hincks.)  Tiri-  ' "  Nirmah  mamkhar."    (Dr.  Hincks.) 

dates.     (Fo.x  Talbot.)  ^  Lacuna. 

8  Kuthakin.        (Fox      Talbot.)  Kha-  »  "  Yem."      (Fox   Talbot.) 

thukhi.     (Dr.  Hincks.)  i"  Eshtish.     (Fox  Talbot.) 


INSCRIPTION    OF    TIGLATH    I'lLESKR    I  217 

Their  niovaljlcs,  their  weahh  and  ilieir  vahiables  1  plundered. 
Many  of  their  cities  I  burned  with  fire.  1  imposed  on  them 
rcligiuiis  service,^  and  offerings  and  tribute. 

IX 

Tiglath  Pileser,  the  iUustrious  warrior,  the  opener  of  the 
roads  of  the  countries,  the  subjugator  of  the  rebeUious  .  .  .- 
he  who  has  overrun  the  wliole  Magian  world. 

X 

I  subdued  the  extensive  country  of  Subair,  which  was  in 
rebellion.  The  countries  of  Alza  and  Purukhuz,  which  de- 
ferred their  tribute  and  offerings,  the  yoke  of  my  empire 
heavily  upon  them  I  imposed,  decreeing  that  they  should  bring 
their  tribute  and  offerings  into  my  presence  in  the  city  of 
Ashur.  While  I  w^as  on  this  expedition,  which  the  Lord 
Ashur,  committing  to  my  hand  a  powerful  rebel  subduing 
army,  ordered  for  the  enlargement  of  the  frontiers  of  his  terri- 
tory, there  were  4,000  of  the  Kaskaya  and  Hiininaya  rebellious 
tribes  of  the  Kheti  ^  who  had  brought  under  their  power  the 
cities  of  bubarta,  attached  to  the  worship  of  Ashur,  my  Lord 
(so  that)  they  did  not  acknowledge  dependence  on  Subarta. 
The  terror  of  my  warlike  expedition  overwhelmed  them. 
They  would  not  fight,  but  submitted  to  my  yoke.  Then  I 
took  their  valuables,  and  120*  of  their  chariots  fitted  to  the 
yoke,  and  I  gave  them  to  the  men  of  my  own  country. 

XI 

In  the  course  of  this  my  expedition,  a  second  time  I  pro- 
ceeded to  the  country  of  Comukha.  I  took  many  of  their 
cities.  Their  movables,  their  wealth,  and  their  valuables  I 
plundered.  Their  cities  I  burnt  with  fire,  I  destroyed  and 
overthrew.  The  soldiers  of  their  armies,  who  from  before  the 
face  of  my  valiant  servants  fled  away,  they  would  not  engage 
with  me  in  the  fierce  battle :  to  save  their  lives  they  took  to 
the  stony  heights  of  the  mountains,  an  inaccessible  region :  to 
the  recesses  of  the  deep  forests  and  the  peaks  of  the  difihcult 
mountains  which  had  never  been  trodden  by  the  feet  of  men, 

^  Hostages.    Fox  Talbot.    For  further  *  Lacuna, 

and     subsequent    various    readings    see  *  Hittites. 

the  edition  of   1S57.  *  'i  wo  "  soss." 


2i8  CUNEIFORM  INSCRIPTIONS 

I  ascended  after  them :  they  fought  with  me ;  I  defeated  them : 
the  ranks  of  their  warriors  on  the  tops  of  the  mountains  fell 
like  rain :  their  carcasses  filled  the  ravines  and  the  high  places 
of  the  mountains :  their  movables,  their  wealth,  and  their  valu- 
ables I  carried  off  from  the  stony  heights  of  the  mountains. 
I  subdued  the  country  of  Comukha  throughout  its  whole 
extent,  and  I  attached  it  to  the  frontiers  of  my  own  territory. 

XII 

Tiglath  Pileser,  the  powerful  King,  the  vanquisher  of  the 
disobedient,  he  who  has  swept  the  face  of  the  earth. 

XIII 

In  profound  reverence  to  Ashur  my  Lord,  to  the  country 
of  Kharia,  and  the  far-spreading  tribes  of  the  Akhe,  deep 
forests,  which  no  former  King  (of  Assyria)  had  ever  reached, 
the  Lord  Ashur  invited  me  to  proceed.  My  chariots  and 
forces  I  assembled,  and  I  went  to  an  inaccessible  region  be- 
yond the  countries  of  Itni  and  Aya.  As  the  steep  mountains 
stood  up  like  metal  posts,  and  were  impracticable  to  the  pas- 
sage of  my  chariots,  I  placed  my  chariots  in  wagons,  and 
(thus)  I  traversed  the  difBcult  ranges  of  hills.  All  the  lands 
of  the  Akhe  and  their  wide-spreading  tribes  having  assembled, 
arose  to  do  battle  in  the  country  of  Azntapis.  In  an  inaccessi- 
ble region  I  fought  with  them  and  defeated  them.  The  ranks 
of  their  (slain)  warriors  on  the  peaks  of  the  mountains  were 
piled  up  in  heaps ;  the  carcasses  of  their  warriors  filled  the 
ravines  and  high  places  of  the  mountains.  To  the  cities  which 
were  placed  on  the  tops  of  the  mountains  I  penetrated  vic- 
toriously :  2y  cities  of  Kharia,  which  were  situated  in  the  dis- 
tricts of  Aya,  Suira,  Itni,  Shetzu,  Shelgu,  Arzanibru,  Varutsu, 
and  Anitku,  I  took ;  their  movables,  their  wealth,  and  their 
valuables  I  plundered  ;  their  cities  I  burnt  with  fire,  I  destroyed 
and  overthrew. 

XIV 

The  people  of  Adavas  feared  to  engage  in  battle  with  me ; 
they  left  their  habitations,  and  fled  like  birds  to  the  peaks  of 
the  lofty  mountains.     The  terror  of  Ashur  my   Lord  over- 


INSCRIPTION    OF   TIGLATH    PILESER    I 


219 


whelmed  them ;  they  came  and  submitted  to  my  yoke ;  I  im- 
posed on  them  tribute  and  offerings. 

XV 

The  countries  of  Tsaravas  and  Ammavas,  which  from  the 
olden  time  had  never  submitted,  I  swept  hke  heaps  of  stubble ; 
with  their  forces  in  the  country  of  Aruma  I  fought,  and  I 
defeated  them.  The  ranks  of  their  fighting  men  I  levelled 
like  grass.  I  bore  away  their  gods ;  their  movables,  their 
wealth,  and  their  valuables  I  carried  off.  Their  cities  I  burnt 
with  fire,  I  destroyed  and  overthrew,  and  converted  into  heaps 
and  mounds.  The  heavy  yoke  of  my  empire  I  imposed  on 
them.     I  attached  them  to  the  worship  of  Ashur  my  Lord. 

XVI 

I  took  the  countries  of  Itsua  and  Daria,  which  were  turbu- 
lent and  disobedient.  Tribute  and  offerings  I  imposed  on 
them.     I  attached  them  to  the  worship  of  Ashur. 

XVII 

In  my  triumphant  progress  over  my  enemies,  my  chariots 
and  troops  I  assembled ;  I  crossed  the  lower  Zab.  The  coun- 
tries of  Muraddan  and  Tsaradavas,  which  were  near  Atsaniu 
and  Atuva,  difficult  regions,  I  captured ;  their  warriors  I  cut 
down  like  weeds.  The  city  of  Muraddan,  their  capital  city, 
and  the  regions  toward  the  rising  sun,  I  took  possession  of. 
Their  gods,  their  wealth,  and  their  valuables,  one  soss  bars  of 
iron,  30  talents  of  iron,  the  abundant  wealth  of  the  Lords,  of 
their  palaces,  and  their  movables,  I  carried  off.  This  city  I 
burnt  with  fire,  I  destroyed  and  overthrew.  At  this  time  this 
iron  to  the  god  Vul,  my  great  Lord  and  guardian,  I  dedi- 
cated. 

XVIII 

In  the  might  and  power  of  Ashur  my  Lord,  I  went  to  the 
country  of  Tsugi,  belonging  to  Gilkhi,  which  did  not  ac- 
knowledge Ashur  my  Lord.  With  4,000  of  their  troops, 
belonging  to  the  countries  Khimi,  Lukhi,  Arirgi,  Alamun, 
Nuni,  and  all  the  far-spread  land  of  the  Akhi,  in  the  country 
of  Khirikhi,  a  difficult  region,  which  rose  up  like  metal  posts, 


220  CUNEIFORM   INSCRIPTIONS 

with  all  their  people  I  fought  on  foot.  I  defeated  the-m  ;  the 
bodies  of  their  fighting  men  on  the  tops  of  the  mountains  I 
heaped  in  masses.  The  carcasses  of  their  warriors  I  strewed 
over  the  country  of  Khirikhi  like  chaff.  I  took  the  entire 
country  of  Tsugi.  Twenty-five  of  their  gods,  their  movables, 
their  wealth,  and  their  valuables  I  carried  off.  Many  of  their 
cities  I  burnt  with  fire,  I  destroyed  and  overthrew.  The  men 
of  their  armies  submitted  to  my  yoke.  I  had  mercy  on  them. 
I  imposed  on  them  tribute  and  offerings.  With  attachment 
to  the  worship  of  Ashur,  my  Lord,  I  intrusted  them.^ 

XIX 
At  this  time  25  of  the  gods  belonging  to  those  countries, 
subject  to  my  government,  which  I  had  taken,  I  dedicated 
for  the  honor  of  the  temple  of  the  Queen  of  glory,  the  great 
ancestress  of  Ashur  my  Lord,  of  Anu,  and  of  Vul,  the  goddess 
who  is  the  guardian  of  all  the  public  temples  of  my  city  of 
Ashur,  and  of  all  the  goddesses  of  my  country. 

XX 

Tiglath-Pileser,  the  powerful  King ;  the  subduer  of  hostile 
races ;  the  conqueror  of  the  whole  circle  of  kings. 

XXI 

At  this  time,  in  exalted  reverence  to  Ashur,  my  Lord,  by 
the  godlike  support  of  the  heroic  "  Sun,"  having  in  the  service 
of  the  great  gods,  ruled  over  the  four  regions  imperially ; 
there  being  found  (to  me)  no  equal  in  war,  and  no  second  in 
battle,  to  the  countries  of  the  powerful  Kings  who  dwelt  upon 
the  upper  ocean  and  had  never  made  their  submission,  the 
Lord  Ashur  having  urged  me,  I  went.  Difficult  mountain 
chains,  and  distant  (or  inaccessible)  hills,  which  none  of  our 
Kings  had  ever  previously  reached,  tedious  paths  and  un- 
opened roads  I  traversed.  The  countries  of  Elama,  of  Ama- 
dana,  of  Eltis,  of  Sherabili,  of  Likhuna,  of  Tirkakhuli,  of  Kisra, 
of  Likhanubi,  of  Elula,  of  Khastare,  of  Sakhisara,  of  Hubira, 
of  Miliatruni,  of  Sulianzi,  of  Nubanashe,  and  of  Sheshe,  16 
strong  countries,  the  easy  parts  in  my  chariots,  and  the  diffi- 
cult parts  in  wagons  of  iron,  I  passed  through  ;  the  thickets 

^  That  is,  "  I  caused  them  to  worship  Ashur." 


INSCRIPTION    OF   TIGLATH    PILESER    I  221 

of  the  mountains  I  cut  down  ;  bridges  for  the  passage  of  my 
troops  I  prepared ;  I  crossed  over  the  Euphrates ;  the  King 
of  Elammi,  the  King  of  Tunubi,  the  King  of  TuhaH,  the  King 
of  Kindari,  the  King  of  Huzula,  the  King  of  Vanzamuni,  the 
King  of  Andiabi,  the  King  of  Pilakinna,  the  King  of  Atur- 
gina,  the  King  of  Kuhbartzini,  the  King  of  Pinibirni,  the  King 
of  Khimua,  the  King  of  Paiteri,  the  King  of  Vairam,  the  King 
of  Sururia,  the  King  of  Abaeni,  the  King  of  Adaeni,  the  King 
of  Kirini,  the  King  of  Albaya,  the  King  of  Vagina,  the  King 
of  Nazabia,  the  King  of  Amalsiu,  the  King  of  Dayeni,  in  all 
23  Kings  of  the  countries  of  Nairi,  in  their  own  provinces 
having  assembled  their  chariots  and  troops,  they  came  to  fight 
with  me.*^  By  means  of  my  powerful  servants  I  straitened 
them/  I  caused  the  destruction  of  their  far-spreading  troops, 
as  if  with  the  destroying  tempest  of  Vul.  I  levelled  the  ranks 
of  their  warriors,  both  on  the  tops  of  the  mountains  and  on 
the  battlements  of  the  cities,  like  grass.  Two  soss  *•  of  their 
chariots  I  held  as  a  trophy  from  the  midst  of  the  fight ;  one 
soss  '■*  of  the  kings  of  the  countries  of  Nairi,  and  of  those  who 
had  come  to  their  assistance,  in  my  victory  as  far  as  the  upper 
ocean  I  pursued  them ;  I  took  their  great  castles ;  I  plundered 
their  movables,  their  wealth  and  their  valuables ;  their  cities 
I  burnt  with  fire,  I  destroyed  and  overthrew,  and  converted 
into  heaps  and  mounds.  Droves  of  many  horses  and  mules, 
of  calves  and  of  lambs,  their  property,  in  countless  numbers 
I  carried  off.  Many  of  the  kings  of  the  countries  of  Nairi 
fell  alive  into  my  hands ;  to  these  kings  I  granted  pardon ; 
their  lives  I  spared ;  their  abundance  and  wealth  I  poured  out 
before  my  Lord,  the  sun-god.  In  reverence  to  my  great  gods, 
to  after-times,  to  the  last  day,  I  condemned  them  to  do  homage. 
The  young  men,  the  pride  of  their  royalty,  I  gave  over  to  the 
service  of  the  gods;  1,200  horses  and  2,000  cattle  I  imposed 
on  them  as  tribute,  and  I  allowed  them  to  remain  in  their  own 
countries. 

XXII 

Tseni,  the  King  of  Dayani,  who  was  not  submissive  to  Ashur 
my  Lord,  his  abundance  and  wealth  I  brought  it  to  my  city 
of  Ashur.     I  had  mercy  on  him.     I  left  him  in  life  to  learn 

'  Literally,  to  make  war  and  do  bat-  ^  One  hundred  and  twenty. 

tie.  e  Sixty. 

'  Or,   brought  them   into  difficulties. 


222  CUNEIFORM   INSCRIPTIONS 

the  worship  of  the  g^reat  gods  from  my  city  of  Ashur.  I  re- 
duced the  far-spreading  countries  of  Nairi  throughout  their 
whole  extent,  and  many  of  their  kings  I  subjected  to  my  yoke. 

XXIII 

In  the  course  of  this  expedition,  I  went  to  the  city  of  Milidia, 
belonging  to  the  country  of  Khanni-ra])bi,  which  was  inde- 
pendent and  did  not  obey  me.  They  abstained  from  engaging 
in  the  rude  fight  with  me;  they  submitted  to  my  yoke,  and  I 
had  mercy  on  them.  This  city  I  did  not  occupy,  but  I  gave 
the  people  over  to  religious  service,  and  I  imposed  on  them 
as  a  token  of  their  allegiance  a  fixed  tribute  of     .     .     .^^ 

XXIV 

Tiglath-Pilcser,  the  ruling  constellation  ;  the  powerful ;  the 
lover  of  battle. 

XXV 

In  the  service  of  my  Lord  Ashur,  my  chariots  and  warriors 
I  assembled ;  I  set  out  on  my  march.  In  front  of  my  strong 
men  I  went  to  the  country  of  the  Aramaeans,  the  enemies  of 
my  Lord  Ashur.  From  before  Tsukha,  as  far  as  the  city  of 
Qarqamis  ^  belonging  to  the  country  of  Khatte,-  I  smote  with 
o.ne  blozv.  Their  fighting  men  I  slew ;  their  movables,  their 
wealth,  and  their  valuables  in  countless  numbers  I  carried  off. 
The  men  of  their  armies  who  fled  from  before  the  face  of  the 
valiant  servants  of  my  Lord  Ashur,  crossed  over  the  Eu- 
phrates ;  in  boats  covered  with  bitumen  skins  I  crossed  the 
Euphrates  after  them ;  T  took  six  of  their  cities  which  were 
below  the  country  of  Bisri ;  I  burnt  them  with  fire,  and  I  de- 
stroyed and  overthrew;  and  I  brought  their  movables,  their 
wealth,  and  their  valuables  to  my  city  of  Ashur. 

XXVI 

Tiglath-Pileser,  he  who  tramples  upon  the  Magian  world ; 
he  who  subdues  the  disobedient;  he  who  has  overrun  the 
whole  earth. 

'"Lacuna.  »  Carchemish.  2  The  Hittites. 


INSCRIPTION    OF   TIGLATII    I'lLESEK    I  223 

XXVII 

My  Lord  Asliiir  having  urged  nic  on,  1  took  my  way  to  the 
vast  country  of  Muzri,  lying  beyond  Elannui,  Tala,  and  Ivha- 
rutsa;  I  took  the  country  of  Muzri  throughout  its  whole 
extent ;  I  subdued  their  warriors ;  1  burnt  their  cities  with  fire, 
I  destroyed  and  overthrew ;  the  troops  of  the  country  of 
Comani  hastened  to  the  assistance  of  the  country  of  Muzri : 
in  the  mountains  I  fought  with  them  and  defeated  them.  In 
the  metropolis,  the  city  of  Arin,  which  was  under  the  country 
of  Ayatsa,  I  besieged  them  ;  they  submitted  to  my  yoke ;  I 
spared  this  city ;  but  1  imposed  on  them  religious  service  and 
tribute  and  offerings. 

XXVIII 

At  this  time  the  whole  country  of  Comani  which  was  in  alli- 
ance with  the  country  of  Muzri,  all  their  people  assembled 
and  arose  to  do  battle  and  make  war.  By  means  of  my  valiant 
servants  I  fought  with  20,000  of  their  numerous  troops  in  the 
country  of  Tala,  and  I  defeated  them  ;  their  mighty  mass  broke 
in  pieces ;  as  far  as  the  country  of  Kharutsa,  belonging  to 
Muzri,  I  smote  them  and  pursued ;  the  ranks  of  their  troops 
on  the  heights  of  the  mountains  I  cut  down  like  grass;  their 
carcasses  covered  the  valleys  and  the  tops  of  the  mountains ; 
their  great  castles  I  took,  I  burnt  with  fire,  I  destroyed,  and 
overthrew  into  heaps  and  mounds. 

XXIX 

The  city  of  Khunutsa,  their  stronghold,  I  overthrew  like  a 
heap  of  stubble.  With  their  mighty  troops  in  the  city  and 
on  the  hills  I  fought  fiercely.  I  defeated  them  ;  their  fighting 
men  in  the  middle  of  the  forests  I  scattered  like  chaff.  I  cut 
ofif  their  heads  as  if  they  were  carrion;  their  carcasses  filled  the 
valleys  and  (covered)  the  heights  of  the  mountains.  I  capt- 
ured this  city ;  their  gods,  their  wealth,  and  their  valuables  I 
carried  off,  and  burnt  with  fire.  Three  of  their  great  castles, 
which  were  built  of  brick,  and  the  entire  city  I  destroyed  and 
overthrew,  and  converted  into  heaps  and  mounds,  and  upon 
the  site  I  laid  down  large  stones  ;  and  I  made  tablets  of  copper, 
and  I  wrote  on  them  an  account  of  the  countries  which  I  had 


224  CUNEIFORM   INSCRIPTIONS 

taken  by  the  help  of  my  Lord  Ashur,  and  about  the  taking 
of  this  city,  and  the  building  of  its  castle  ;  and  upon  it  ^  I  built 
a  house  of  brick,  and  1  set  up  within  it  these  copper  tablets. 

XXX 

In  the  service  of  Ashur  my  Lord,  my  chariots  and  warriors 
I  assembled,  and  I  approached  Kapshuna,  their  capital  city ; 
the  tribes  of  Comani  would  not  engage  in  battle  with  me ; 
they  submitted  to  my  yoke,  and  I  spared  their  lives.  The 
great  castle  of  the  city  and  its  brick  buildings  I  trampled  under 
foot ;  from  its  foundations  to  its  roofs  I  destroyed  it  and  con- 
verted it  into  heaps  and  mounds,  and  a  band  of  300  fugitive 
heretics  who  did  not  acknowledge  my  Lord  Ashur,  and  who 
were  expelled  from  inside  this  castle,  I  took  this  band  and 
condemned  to  the  service  of  the  gods,  and  I  imposed  upon 
the  people  tribute  and  offerings  in  excess  of  their  former 
tribute ;  and  the  far-spreading  country  of  Comani  throughout 
its  whole  extent  I  reduced  under  my  yoke. 

XXXI 

There  fell  into  my  hands  altogether  between  the  commence- 
ment of  my  reign  and  my  fifth  year  42  countries,  with  their 
kings,  from  beyond  the  river  Zab,  plain,  forest,  and  mountain, 
to  beyond  the  river  Euphrates,  the  country  of  the  Khatte  *  and 
the  upper  ocean  of  the  setting  sun.  I  brought  them  under  one 
government ;  I  placed  them  under  the  Magian  religion,  and  I 
imposed  on  them  tribute  and  offerings. 

XXXII 

I  have  omitted  many  hunting  expeditions  which  were  not 
connected  with  my  warlike  achievements.  In  pursuing  after 
the  game  I  traversed  the  easy  tracts  in  my  chariots,  and  the 
difficult  tracts  on  foot.  I  demolished  the  wild  animals 
throughout  my  territories.^ 

XXXIII 

Tiglath-Pileser,  the  illustrious  warrior,  he  who  holds  the 
sceptre  of  Lashanan  ;  he  who  has  extirpated  all  wild  animals. 

^  "  The   stone   foundation."  *  Hittites.  ^  A  very  difficult   paragraph. 


INSCRIPTION    OF   TIGLATH    I'lLESER   1 


XXXIV 


225 


The  gods  Hercules  and  Nergal  gave  their  valiant  servants 
and  their  arrozvs  as  a  glory  to  support  my  empire.  Under  the 
auspices  of  Hercules,  my  guardian  deity,  four  wild  bulls,  strong 
and  fierce,  in  the  desert,  in  the  country  of  Mitan,  and  in  the 
city  Arazik,  belonging  to  the  country  of  the  Khatte,"  with  my 
long  arrows  tipped  with  iron,  and  with  heavy  blows  I  took 
their  lives.  Their  skins  and  their  horns  I  brought  to  my  city 
of  Ashur. 

XXXV 

Ten  large  wild  buffaloes  in  the  country  of  Kharran,  and 
the  plains  of  the  river  Khabur,  I  slew.  P^our  buffaloes  I  took 
alive ;  their  skins  and  their  horns,  with  the  live  buffaloes,  I 
brought  to  my  city  of  Ashur. 

XXXVI 

Under  the  auspices  of  my  guardian  deity  Hercules,  two 
soss  of  lions  fell  before  me.  In  the  course  of  my  progress  on 
foot  I  slew  them^  and  800  lions  in  my  chariots  in  my  explora- 
tory journeys  I  laid  low.  All  the  beasts  of  the  field  and  the 
flying  birds  of  heaven  I  made  the  victims  of  my  shafts.'^ 

XXXVII 

From  all  the  enemies  of  Ashur,  the  whole  of  them,  I  exacted 
labor.  I  made,  and  finished  the  repairs  of,  the  temple  of  the 
goddess  Astarte,  my  lady,  and  of  the  temple  of  Martu,  and  of 
Bel,  and  II,  and  of  the  sacred  buildings  and  shrines  of  the  gods 
belonging  to  my  city  of  Ashur.  I  purified  their  shrines,  and 
set  up  inside  the  images  of  the  great  gods,  my  Lords.  The 
royal  palaces  of  all  the  great  fortified  cities  throughout  my 
dominions,  which  from  the  olden  time  our  kings  had  neglected 
through  long  years,  had  become  ruined.  I  repaired  and  fin- 
.ished  them.  The  castles  of  my  country,  I  filled  up  their 
breaches.  I  founded  many  new  buildings  throughout  Assyria, 
and  I  opened  out  irrigation  for  corn  in  excess  of  what  my 
fathers  had  done.  I  carried  off  the  droves  of  the  horses,  cattle, 
and  asses  that  I  obtained,  in  the  service  of  my  Lord  Ashur, 
from  the  subjugated  countries  which  I  rendered  tributary,  and 

'  Hittites.  ^  A  very  doubtful  sentence. 

15 


226  CUNEIFORM    INSCRIPTIONS 

the  droves  of  the  wild  goats  and  ibexes,  the  wild  sheep  and  the 
wild  cattle  which  Ashur  and  Hercules,  my  guardian  gods, 
incited  me  to  chase  in  the  depths  of  the  forests,  having  taken 
them  I  drove  them  off,  and  I  led  away  their  young  ones  like 
the  tame  young  goats.  These  little  zvild  animals,  the  delight 
of  their  parents'  hearts,  in  the  fulness  of  my  own  heart,  to- 
gether with  my  own  victims,  I  sacrificed  to  my  Lord  Ashur. 

XXXVIII 

The  pine,  the  .  .  .  ,®  and  the  algum  tree,  these  trees 
which  under  the  former  kings  my  ancestors,  they  had  never 
planted,  I  took  them  from  the  countries  which  I  had  rendered 
tributary,  and  I  planted  them  in  the  groves  of  my  own  terri- 
tories, and  I  bought  fruit  trees ;  whatever  I  did  not  find  in  my 
own  country,  I  took  and  placed  in  the  groves  ^  of  Assyria. 

XXXIX 

I  built  chariots  fitted  to  the  yoke  for  the  use  of  my  people  ^° 
in  excess  of  those  which  had  existed  before.  I  added  terri- 
tories to  Assyria,  and  I  added  populations  to  her  population. 
I  improved  the  condition  of  the  people,  and  I  obtained  for 
them  abundance  and  security. 

XL 

Tiglath-Pileser,  the  illustrious  prince,  whom  Ashur  and 
Hercules  have  exalted  to  the  utmost  wishes  of  his  heart ;  who 
has  pursued  after  the  enemies  of  Ashur,  and  has  subjugated  all 
the  earth. 

XLI 

The  son  of  Ashur-ris-ili,  the  powerful  King,  the  subduer  of 
foreign  countries,  he  who  has  reduced  all  the  lands  of  the 
Magian  world. 

XLH 

The  grandson  of  Mutaggil-Nabu.  whom  Ashur.  the  great 
Lord,  aided  according  to  the  wishes  of  his  heart  and  established 
in  strength  in  the  government  of  Assyria. 

•  Lacuna.  *  Or  "orchards."  '"  Or   "  throughout   my  territories." 


INSCRIPTION    OF    TIGLATH    I'lLESER    I  227 

XLIll 

The  glorious  offspring  of  Ashur-dapur-Il,  who  held  the 
sceptre  of  dominion,  and  ruled  over  the  people  of  Bel ;  who  in 
all  the  works  of  his  hand  and  the  deeds  of  his  life  placed  his  re- 
liance on  the  great  gods,  and  thus  obtained  a  prosperous  and 
long  life. 

XLIV 

The  beloved  child  ^  of  Barzan-pala-kura,  the  king  who  first 
organized  the  country  of  Assyria,  who  purged  his  territories  of 
the  wicked  as  if  they  had  been  .  .  .  ,-  and  established  the 
troops  of  Assyria  in  authority. 

XLV 

At  this  time  the  temple  of  Anu  and  Vul,  the  great  gods,  my 
Lords,  which,  in  former  times,  Shansi-Vul,  High-priest  of 
Ashur,  son  of  Ismi  Dagan,  High-priest  of  Ashur,  had  founded, 
having  lasted  for  641  years,  it  fell  into  ruin.  Ashur-dapur-Il, 
King  of  Assyria,  son  of  Barzan-pala-kura,  King  of  Assyria, 
took  down  this  temple  and  did  not  rebuild  it.  For  60  years 
the  foundations  of  it  were  not  laid. 

XLVI 

In  the  beginning  of  my  reign,  Anu  and  Vul,  the  great  gods, 
my  Lords,  guardians  of  my  steps,  they  invited  me  to  repair 
this  their  shrine.  So  I  made  bricks ;  I  levelled  the  earth,  I 
took  its  dimensions;  I  laid  down  its  foundations  upon  a  mass 
of  strong  rock.  This  place  throughout  its  whole  extent  I  paved 
with  bricks  in  set  order,  50  feet  deep  I  prepared  the  ground, 
and  upon  this  substructure  I  laid  the  lower  foundations  of  the 
temple  of  Anu  and  Vul.  From  its  foundations  to  its  roofs  I 
built  it  up,  better  than  it  was  before.  I  also  built  two  lofty 
cupolas  in  honor  of  their  noble  godships,  and  the  holy  place,  a 
spacious  hall,  I  consecrated  for  the  convenience  of  their  wor- 
shippers, and  to  accommodate  their  votaries,  who  were  numer- 
ous as  the  stars  of  heaven,  and  in  quantity  poured  forth  like 
flights  of  arrows.^  I  repaired,  and  built,  and  completed  my 
work.  Outside  the  temple  I  fashioned  (everything  with  the 
same  care)  as  inside.     The  mound  of  earth  (on  which  it  was 

'  Or,    "  heart  of  hearts."  •  Lacuna.  ■  Very  doubtful. 


228  CUNEIFORM   INSCRIPTIONS 

built)  I  enlarged  like  the  firmament  of  the  rising  stars,  and  I 
beautified  the  entire  building.  Its  cupolas  1  raised  up  to 
heaven,  and  its  roofs  I  built  entirely  of  brick.  An  inviolable 
shrine  for  their  noble  godships  I  laid  down  near  at  hand.  Anu 
and  Vul,  the  great  gods,  I  glorified  inside,^  I  set  them  up  on 
their  honored  purity,  and  the  hearts  of  their  noble  godships  I 
delighted. 

XLVII 

Bit-Khamri,  the  temple  of  my  Lord  Vul,  which  Shansi-Vul, 
High-priest  of  Ashur,  son  of  Ismi-Dagan,  High-priest  of 
Ashur,  had  founded,  became  ruined.  I  levelled  its  site,  and 
from  its  foundation  to  its  roofs  I  built  it  up  of  brick,  I  enlarged 
it  beyond  its  former  state,  and  I  adorned  it.  Inside  of  it  I  sac- 
rificed precious  victims  to  my  Lord  Vul. 

XLVIII 
At  this  time  I  found  various  sorts  of  stone  ^  in  the  countries 
of  Nairi,  which  I  had  taken  by  the  help  of  Ashur,  my  Lord,  and 
I  placed  them  in  the  temple  of  Bit-Khamri,  belonging  to  my 
Lord,  Vul,  to  remain  there  forever. 

XLIX 

Since  a  holy  place,  a  noble  hall,  I  have  thus  consecrated  for 
the  use  of  the  great  gods,  my  Lords  Anu  and  Vul,  and  have 
laid  down  an  adytum  for  their  special  worship,  and  have 
finished  it  successfully,  and  have  delighted  the  hearts  of  their 
noble  godships,  may  Anu  and  Vul  preserve  me  in  power.  May 
they  support  the  men  of  my  Government.  May  they  establish 
the  authority  of  my  officers.  May  they  bring  the  rain,  the  joy 
of  the  year,  on  the  cultivated  land  and  the  desert  during  my 
time.  In  war  and  in  battle  may  they  preserve  me  victorious. 
Many  foreign  countries,  turbulent  nations,  and  hostile  Kings 
I  have  reduced  under  my  yoke ;  to  my  children  and  descendants 
may  they  keep  them  in  firm  allegiance.  I  will  lead  my  steps, 
firm  as  the  mountains,  to  the  last  days  before  Ashur  and  their 
noble  godships. 

L 

The  Hst  of  my  victories  and  the  catalogue  of  my  triumphs 
over  foreigners  hostile  to  Ashur,  which  Anu  and  Vul  have 

*  The  shrine.  ^  The  particular  sorts  cannot  be  identified. 


INSCRIPTION    OF   TIGLATH    PILESER    I  229 

granted  to  my  arms,  I  have  inscribed  on  my  tablets  and  cylin- 
ders, and  I  have  placed  them  to  the  last  days  in  the  temple  of 
my  Lords  Ann  and  Vul,  and  the  tablets  of  Shamsi-Vul,  my 
ancestor,  I  have  raised  altars  and  sacrificed  victims  (before 
them),  and  set  them  up  in  their  places. 

LI 

In  after-times,  and  in  the  latter  days  .  .  .  ,®  if  the  temple 
of  the  great  gods,  my  Lords  Ann  and  Vul,  and  these  shrines 
should  become  old  and  fall  into  decay,  may  the  prince  who 
comes  after  me  repair  the  ruins.  May  he  raise  altars  and  sacri- 
fice victims  before  my  tablets  and  cylinders,  and  may  he  set 
them  up  again  in  their  places,  and  may  he  inscribe  his  name 
on  them  together  with  my  name.  As  Ann  and  Vul,  the  great 
gods,  have  ordained,  may  he  worship  honestly  with  a  good 
heart  and  full  trust. 

LII 

Whoever  shall  abrade  or  injure  my  tablets  and  cylinders,  or 
shall  moisten  them  with  water,  or  scorch  them  with  fire,  or 
expose  them  to  the  air,  or  in  the  holy  place  of  god  shall  assign 
them  a  position  where  they  cannot  be  seen  or  understood,  or 
who  shall  erase  the  writing  and  inscribe  his  own  name,  or  who 
shall  divide  the  sculptures,  and  break  them  ofif  from  my  tablets, 

LIII 

Anu  and  Vul,  the  great  gods,  my  Lords,  let  them  consign 
his  name  to  perdition ;  let  them  curse  him  with  an  irrevocable 
curse ;  let  them  cause  his  sovereignty  to  perish ;  let  them  pluck 
out  the  stability  of  the  throne  of  his  empire ;  let  not  ofifspring 
survive  him  in  the  kingdom  ;  ^  let  his  servants  be  broken  ;  let  his 
troops  be  defeated ;  let  him  fly  vanquished  before  his  enemies. 
May  Vul  in  his  fury  tear  up  the  produce  of  his  land.  May  a 
scarcity  of  food  and  of  the  necessaries  of  life  afflict  his  country. 
For  one  day  may  he  not  be  called  happy.  May  his  name  and 
his  race  perish  in  the  land. 

In  the  month  of  Knzallu,^  on  the  29th  day,  in  the  High-Priest- 
hood of  Ina-iliya-haUik,  (entitled)  Rabbi-tiiri. 

8  Lacuna.  '  Doubtful  and  faulty  in  text.  ^  Chisleu. 


23©  CUNEIFORM   INSCRIPTIONS 

THE  REVOLT  IN   HEAVEN 

Translated  by  H.  Fox  Talbot,  F.R.S. 

THIS  curious  narrative  is  found  on  a  cuneiform  tablet  in 
the  British  Museum.     The  original  text  is  published 
in  Plate  42  of  Delitzsch's  work,  "  Assyrischc  Lesestucke." 
I  gave  a  translation  of  it  in  the  "  Transactions  of  the  Society 
of  Biblical  Archseology,"  Vol.  IV,  pp.  349-362. 

This  tablet  describes  the  revolt  of  the  gods  or  angels  against 
their  Creator.  It  seems  to  have  been  preceded  by  an  account 
of  the  perfect  harmony  which  existed  in  heaven  previously. 
And  here  I  would  call  to  mind  a  noble  passage  in  Job,  chap, 
xxxviii,  which  deserves  particular  attention,  since  it  is  not  de- 
rived from  the  Mosaic  narrative  but  from  some  independent 
source,  namely,  that  when  God  laid  the  foundations  of  the 
world,  "  the  morning  stars  sang  together,  and  all  the  sons  of 
God  shouted  for  joy."  By  "  the  sons  of  God  "  in  this  passage 
are  to  be  understood  the  angels.  In  the  beginning,  therefore, 
according  to  this  sacred  author,  all  was  joy  and  harmony  and 
loyalty  to  God.  But  this  state  of  union  and  happiness  was  not 
to  last.  At  some  unknown  time,  but  before  the  creation  of 
man,  some  of  the  angels  ceased  to  worship  their  Creator: 
thoughts  of  pride  and  ingratitude  arose  in  their  hearts,  they 
revolted  from  God,  and  were  by  his  just  decree  expelled  from 
heaven.  These  were  the  angels  of  whom  it  is  said  in  the  book 
of  Jude  that  "  they  kept  not  their  first  estate,  but  left  their  own 
habitation."  *  The  opinions  of  the  fathers  and  of  other  religious 
writers  on  this  mysterious  subject  it  were  useless  to  examine, 
since  they  admit  that  nothing  can  be  certainly  known  about 
it.  The  opinion  that  one-third  of  the  heavenly  host  revolted 
from  their  Creator  is  founded  on  Rev.  xii.  3,  where  it  is  said : 
"  And  there  appeared  a  dragon  in  heaven,  having  seven  heads 
.  .  .  and  his  tail  drew  the  third  part  of  the  stars  of  heaven 
and  did  cast  them  to  the  earth.  And  there  w^as  war  in  heaven. 
Michael  and  his  angels  fought  against  the  dragon,  and  the 
dragon  fought  and  his  angels.  And  prevailed  not :  neither  was 
their  place  found  any  more  in  heaven.     And  the  great  dragon 

'  Jude  6. 


THE   REVOLT    IN    HEAVEN 


'■3^ 


was  cast  out — he  was  cast  out  into  the  earth  and  his  angels 
were  cast  out  with  him." 

The  Revelation  of  St.  John  was  written  in  the  first  century, 
but  some  of  the  imagery  employed  may  have  been  far  more 
ancient,  and  for  that  reason  more  impressive  to  the  religious 
mind  of  the  age. 

The  war  between  Michael  and  the  dragon  bears  much  re- 
semblance to  the  combat  of  Bel  and  the  dragon  recounted  on 
a  Chaldean  tablet.^  And  it  is  not  unworthy  of  remark  that 
the  Chaldean  dragon  had  seven  heads,  like  that  spoken  of  in  the 
Revelation.^ 

At  the  creation  harmony  had  prevailed  in  heaven.  All  the 
sons  of  God,  says  Job,  shouted  for  joy.  What  caused  the  ter- 
mination of  this  blissful  state?  We  are  not  informed,  and  it 
w^ould  be  in  vain  to  conjecture.  But  the  Babylonians  have 
preserved  to  us  a  remarkable  tradition,  which  is  found  in  the 
tablet  of  page  42,  and  has  not,  I  believe,  been  hitherto  under- 
stood. It  is  unlike  anything  in  the  Bible  or  in  the  sacred  his- 
tories of  other  countries.  While  the  host  of  heaven  were  as- 
sembled and  were  all  engaged  in  singing  hymns  of  praise  to 
the  Creator,  suddenly  some  evil  spirit  gave  the  signal  of  revolt. 
The  hymns  ceased  in  one  part  of  the  assembly,  which  burst 
forth  into  loud  curses  and  imprecations  on  their  Creator.  In 
his  wrath  he  sounded  a  loud  blast  of  the  trumpet  and  drove 
them  from  his  presence  never  to  return. 

The  Revolt  in  Heaven 

(The  first  four  lines  are  broken.  They  related,  no  doubt,  that 
a  festival  of  praise  and  thanksgiving  was  being  held  in  heaven, 
v.'hen  this  rebellion  took  place.) 

5  The  Divine  Being  spoke  three  times,  the  commencement 
of  a  psalm. 

6  The  god  of  holy  songs.  Lord  of  religion  and  worship 

7  seated  a  thousand  singers  and  musicians:  and  estabhshed 
a  choral  band 

8  who  to  his  hymn  were  to  respond  in  multitudes     .     .     . 

*  See    G.    Smith,    p.    loo  of   his    Chal-  ^  See  2  R  19,  col.   ii.  14,  and  my  As- 

dean  Genesis.  Syrian  Glossary,  No.   108. 


232 


CUNEIFORM   INSCRIPTIONS 


9  With  a  loud  cry  of  contempt  they  broke  up  his  holy  song 

10  spoiHng,  confusing,  confounding,  his  hymn  of  praise. 

11  The  god  of  the  bright  crown  *  with  a  wish  to  summon  his 
adherents 

12  sounded  a  trumpet  blast  which  would  wake  the  dead, 

13  which  to  those  rebel  angels  prohibited  return, 

14  he  stopped  their  service,  and  sent  them  to  the  gods  who 
were  his  enemies.^ 

15  In  their  room  he  created  mankind.® 

16  The  first  who  received  Hfe  dwelt  along  with  him. 

17  May  he  give  them  strength,  never  to  neglect  his  word, 

18  following  the  serpent's  voice,  whom  his  hands  had  made. 

19  And  may  the  god  of  divine  speech  '  expel  from  his  five 
thousand  *  that  wicked  thousand 

20  who  in  the  midst  of  his  heavenly  son,  had  shouted  evil 
blasphemies ! 

21  The  god  Ashur,  who  had  seen  the  malice  of  those  gods  who 
deserted  their  allegiance 

22  to  raise  a  rebellion,  refused  to  go  forth  with  them. 

(The  remainder  of  the  tablet,  nine  or  ten  lines  more,  is  too 
much  broken  for  translation.) 

THE  LEGEND   OF  THE   TOWER  OF  BABEL 
Translated  by  W.  St.  Chad  Boscawen 

THIS  legend  is  found  on  a  tablet  marked  K,  3,657,  in  the 
British  Museum.  The  story  which  the  tablet  contains 
appears  to  be  the  building  of  some  great  temple  tower, 
apparently  by  command  of  a  king.  The  gods  are  angry  at  the 
work,  and  so  to  put  an  end  to  it  they  confuse  the  speech  of  the 
builders.  The  tablet  is  in  a  very  broken  condition,  only  a  few 
lines  being  in  any  way  complete. 

The  late  Mr.  George  Smith  has  given  a  translation  of  the 

*  The  Assyrian  scribe  annotates  in  the  tul  rebellion  of  the  angels  had  caused, 
margin  that  the  same  god  is  meant  A  friend  has  supplied  me  with  some 
throughout,  under  all  these  different  striking  evidence  that  the  mediaeval 
epithets.                _  church   also    held   that    opinion,   though 

^  They    were    in    future    to    serve    the  it  was  never  elevated  to  the  rank  of  an 

powers   of   evil.  authorized   doctrine. 

*  It  will  be  observed  that  line  15  says  "  See  ni>te  4.  This  is  another  epithet, 
that  mankind  were  created  to  fill  up  ^  The  total  number  of  the  gods  is,  I 
the  void  in  creation  which  the  ungrate-  believe,  elsewhere  given  as  5,000. 


LEGEND   OF   THE   TOWER   OF    BABEL  233 

legend  in  his  work  on  Chaldean  Genesis,  and  1  have  pubhshed 
the  text  and  translation  in  the  fifth  volume  of  "  Transactions 
of  the  Society  of  Biblical  Archaeology." 

Legend  of  the  Tower  of  Babel 

COLUMN  I   • 

1  .     .     .^  them  the  father. 

2  (The  thoughts)  of  his  heart  were  evil 

3  .     .     .^  the  father  of  all  the  gods  *  he  turned  from. 

4  (The  thoughts)  of  his  heart  were  evil  ^ 

5  .     .     .^  Babylon  corruptly  to  sin  went  and 

6  small  and  great  mingled  on  the  mound. ^ 

7  .     .     .  ^  Babylon  corruptly  to  sin  went  and 

8  small  and  great  mingled  on  the  mound. 

COLUMN   II 

1  The  King  of  the  holy  mound  ^     .     .     .^ 

2  In  front  and  Anu  lifted  up     .     .     .  ^ 

3  to  the  good  god  his  father     .     .     .^ 

4  Then  his  heart  also     .     .     .^ 

5  which  carried  a  command     .     .     .^ 

6  At  that  time  also     .     .     .^ 

7  he  lifted  it  up     .     .     .*^ 

8  Davkina. 

9  Their  (work)  all  day  they  founded 

10  to  their  stronghold  '  in  the  night 

11  entirely  an  end  he  made. 

12  In  his  anger  also  the  secret  counsel  he  poured  out 

13  to  scatter  (abroad)  his  face  he  set 

14  he  gave  a  command  to  make  strange  their  speech  ® 

15  .     .     ."  their  progress  he  impeded 

16  .     .     .^  the  altar 

(Column  III  is  so  broken  only  a  few  words  remain,  so  I  have 
omitted  it.) 

1  Lacunae.  b  a  title  of  Anu. 

-  A  title  of  Anu.  » All     these     broken     lines     relate    to 

*  Refers   to  the   king   who   caused   the  council   of   gods? 
people   to   sin.  ^  The   tower. 

*  The   verb   used   here   is  the   same  as  8  "  (Jttaccira  -  melic  -  su  -  nu,"    "  make 
in  Gen.    xi.   7,  'j'j-i.  hostile  their  council." 

'^'^  "  Lacunae. 


I 


234  CUNEIFORM   INSCRIPTIONS 

COLUMN     IV  ^" 

1  In  (that  day) 

2  he  blew  and     .     .     .* 

3  For  future  time  the  mountain     .     .     .* 

4  Nu-nam-nir  ^  went     .     .     .^ 

5  Like  heaven  and  earth  he  spake     .     .     ,® 

6  His  ways  they  went     .     .     .** 

7  Violently  they  fronted  against  him  - 

8  He  saw  them  and  to  the  earth  (descended) 

9  When  a  stop  he  did  not  make 

10  of  the  gods     .     .     .® 

11  Against  the  gods  they  revolted 

12  .     .     .®  violence     .     .     .^ 

13  Violently  they  wept  for  Babylon* 

14  very  much  they  wept. 

15  And  in  the  midst 

(The  rest  is  wanting.) 

AN    ACCADIAN    PENITENTIAL    PSALM 
Translated  by  Rev.  A.  H.  Sayce,  M.A. 

THE  following  psalm  for  remission  of  sins  is  remarkable 
alike  for  its  deeply  spiritual  tone  and  for  its  antiquity. 
As  it  is  written  in  Accadian,  its  composition  must  be 
referred  to  a  date  anterior  to  the  seventeenth  century  B.C., 
when  that  language  became  extinct.  An  Assyrian  interlinear 
translation  is  attached  to  most  of  the  lines ;  some,  however, 
are  left  untranslated.  The  tablet  is  unfortunately  broken  in 
the  middle,  causing  a  lacuna  in  the  text.  Similarities  will  be 
noticed  between  the  language  of  the  psalm  and  that  of  the 
Psalms  of  the  Old  Testament,  and  one  passage  reminds  us 
strongly  of  the  words  of  Christ  in  St.  Matthew  xviii.  22. 
Seven,  it  must  be  remembered,  was  a  sacred  number  among 
the  Accadians.  Accadian  poetry  was  characterized  by  a 
parallelism  of  ideas  and  clauses  ;  and  as  this  was  imitated,  both 

"  Lacunae.  *  The  builders  continued  to  build. 

'0  Relates    to    the    destruction    of    the  '  Lamentations    of    the    gods    for   the 

tower  by  a  storm.  Babylonians. 

1  The  god   of  "  no   rule,"   or   lawless- 
ness. 


AN    ACCADIAN    PENITENTIAL    PSALM  235 

by  the  Assyrians  and  by  the  Jews,  the  striking  resemblance 
between  the  form  of  Accadian  and  Hebrew  poetry  can  be  ac- 
counted for. 

Some  of  the  hnes  in  the  middle  of  the  psalm  have  been  pre- 
viously translated  by  Mr.  Fox  Talbot,  in  the  "  Transactions 
of  the  Society  of  Biblical  Archaeology,"  Vol.  II,  p.  60,  and 
Prof.  Schradcr  in  his  "  Ilollciifahrt  dcr  I  star,"  pp.  90-95. 

A  copy  of  the  text  is  given  in  the  fourth  volume  of  the 
"  Cuneiform  Inscriptions  of  Western  Asia,"  plate  10. 

An  Accadian  Penitential  Psalm 

obverse  of  tablet 

1  The  heart  of  my  Lord  ^  was  wroth :  to  his  place  may  he 
return. 

2  From  the  man  that  (sinned)  unknowingly  to  his  place  may 
(my)   god  return. 

3  From  him  that   (sinned)    unknowingly  to  her  place  may 
(the)  goddess  return. 

4  May  God  who  knoweth   (that)   he  knew  not  to  his  place 
return. 

5  May  the  goddess  ^  who  knoweth   (that)    he  knew  not  to 
her  place  return. 

6  May  the  heart  of  my  god  to  his  place  return. 

7  May  the  heart  of  my  goddess  to  his  place  return. 

8  May  my  god  and  my  goddess  (unto  their  place)  return. 

9  May  god  (unto  his  place)  return. 

10  May  the  goddess  (unto  her  place  return). 

11  The  transgression  (that  I  committed  my  god)  knew  it. 

12  The  transgression  (that  I  committed  my  goddess  knew  it). 

13  The  holy  name  (of  my  god  I  profaned?). 

14  The  holy  name  (of  my  goddess  I  profaned?), 

(The  next  three  lines  are  obliterated.) 

18  The  waters  of  the  sea  (the  waters  of  my  tears)  do  I  drink. 

19  That  which  was  forbidden  by  my  god  with  my  mouth  I  ate. 

20  That  which  was  forbidden  by  my  goddess  in  my  ignorance 
I  trampled  upon. 

*  Literally,    "  of   my   lord   his   heart." 

*  The    Accadian   throughout   has   the  word  "  mother  "  before  "  goddess." 


236  CUNEIFORM  INSCRIPTIONS 

OBVERSE 

21  O  my  Lord,  my  transgression  (is)  great,  many  (are)  my 
sins. 

22  O  my  god,   my  transgression    (is)    great,  my   sins    (are 
many). 

23  O  my  goddess,  my  transgression  (is)  great,  my  sins  (are 
many). 

24  O  my  god  that   knowest    (that)    I   knew   not,   my  trans- 
gression (is)  great,  my  sins  (are  many). 

25  O  my  goddess,  that  knowest  (that)  I  knew  not,  my  trans- 
gression (is)  great,  my  sins  (are  many). 

26  The  transgression  (that)  I  committed  I  knew  not. 

27  The  sin  (that)  I  sinned  I  knew  not. 

28  The  forbidden  thing  did  I  eat. 

29  The  forbidden  thing  did  I  trample  upon. 

30  My  Lord  in  the  wrath  of  his  heart  has  punished  me. 

31  God  in  the  strength  of  his  heart  has  overpowered  me. 

32  The  goddess  upon  me  has  laid  affliction  and  in  pain  has  set 
me. 

33  God  who  knew,  (though)  I  knew  not,  hath  pierced  me. 

34  The  goddess  who  knew  (though)  I  knew  not  hath  caused 
darkness. 

35  I  lay  on  the  ground  and  no  man  seized  me  by  the  hand.^ 

36  I  wept/  and  my  palms  none  took. 

REVERSE   OF  TABLET 

1  I  cried  aloud ;  there  was  none  that  would  hear  me. 

2  I  am  in  darkness  (and)  trouble:  ^  I  lifted  not  myself  up. 

3  To  my  god  my  (distress)  I  referred  ;  my  prayer  I  addressed. 

4  The  feet  of  my  goddess  I  embraced. 

5  To  (my)  god,  who  knew  (though)  I  knew  not,  (my  prayer) 
I  addressed. 

6  To   (my)   goddess,  who  knew   (though  I  knew  not,   my 
prayer)  I  addressed. 

(The  next  four  lines  are  lost.) 

11  How  long  O  my  god  (shall  I  suffer?). 

12  How  long  O  my  goddess  (shall  I  suffer?). 

»  Accadian,   "  extended   the  hand."  "  Or    more   literally,    "  hiding."      The 

*  Accadian,    "  in    tears    [water    of    the         verb   that   follows   means   "  to   lift  one  s 
eye]    I   dissolved    myself."  self  up  so  as  to  face  another." 


AN   ACCADIAN    PENITENTIAL   PSALM  237 

re\'i-:rse 

13  How  long  O  my  god,  who  kncwest  (though)  I  knew  not, 
shall  (thy)   strength  (oppress  me?). 

14  How  long  U  my  goddess,  who  knewest  (though)   I  knew 
not,  shall  thy  heart  (be  wroth?). 

15  Of  mankind  thou  writest  the  number  and  there  is  none  that 
knoweth. 

16  Of  mankind  the  name  (that)  is  fully  proclaimed  how  can  I 
know? 

17  Whether  it  be  afflicted  or  whether  it  be  blessed  there  is 
none  that  knoweth. 

18  O  Lord,  thy  servant  thou  dost  not  restore.*' 

19  In  the  waters  of  the  raging  flood  seize  his  hand. 

20  The  sin  (that)  he  has  sinned  to  blessedness  bring  back. 

21  The  transgression  he  has  committed  let  the  wind  carry 
away. 

22  My  manifold  affliction  like  a  garment  destroy. 

23  O  my  god,  seven  times  seven  (are  my)  transgressions,  my 
transgressions  are  before  (me). 

24  (To  be  repeated)  10  times.'  O  my  goddess,  seven  times 
seven  (are  my)  transgressions. 

25  O  god  who  knowest  (that)  I  knew  not,  seven  times  seven 
(are  my)  transgressions. 

26  O  goddess  who  knowest  (that)  I  knew  not,  seven  times 
seven  (are  my)  transgressions. 

27  My  transgressions  are  before  (me)  :  may  thy  judgment 
give    (me)   life. 

28  May  thy  heart  like  the  heart  of  the  mother  of  the  setting 
day  to  its  place  return. 

29  (To  be  repeated)  5  times.**  Like  the  mother  of  the  setting 
day  (and)  the  father  of  the  setting  day  to  its  place  (may  it 
return). 

30  For  the  tearful  supplication  of  my  heart  65  times  let  the 
name  be  invoked  of  every  god.* 

31  Peace  afterward. 

32  (Colophon)    Like  its  old  (copy)  engraved  and  written. 

33  Country  of  Assur-bani-pal  King  of  multitudes,  King  of 
Assyria. 

3  In  the   Assyrian  "  quiet."  '  A  rubrical  direction.  *  A   rubrical  direction. 


238  CUNEIFORM   INSCRIPTIONS 

THE    BLACK    OBELISK     LNSCRIPTION    OF   SHAL- 
MANESER  II 

Translated  by  Rev.  A.  H.  Sayce,  M.A. 

THIS  inscription  is  engraved  on  an  obelisk  of  black 
marble,  live  feet  in  heigbt,  found  by  Mr.  Layard  in  the 
centre  of  the  Mound  at  Nimroud,  and  now  in  the 
British  Museum.  Each  of  its  four  sides  is  divided  into  five 
compartments  of  sculpture  representing  the  tribute  brought 
to  the  Assyrian  King  by  vassal  princes,  Jehu  of  Israel  being 
among  the  number.  Shalmaneser,  whose  annals  and  conquests 
are  recorded  upon  it,  was  the  son  of  Assur-natsir-pal,  and  died 
in  823  B.C.,  after  a  reign  of  thirty-five  years.  A  translation  of  the 
inscription  was  one  of  the  first  achievements  of  Assyrian  de- 
cipherment, and  was  made  by  Sir.  H.  Rawlinson ;  and  Dr. 
Hincks  shortly  afterward  (in  1851)  succeeded  in  reading  the 
name  of  Jehu  in  it.  M.  Oppert  translated  the  inscription  in 
his  "  Histoire  des  Empires  de  Chaldce  et  d'Assyrie,"  and  M. 
Menant  has  given  another  rendering  of  it  in  his  "  Annales  des 
Rots  d'Assyrie"  (1874).  A  copy  of  the  text  will  be  found 
in  Lavard's  "  Inscriptions  in  the  Cuneiform  Character " 
(1851). 

Black  Obelisk  of  Shalmaneser 
face  a 

1  Assur,  the  great  Lord,  the  King  of  all 

2  the  great  gods ;  Anu,  King  of  the  spirits  of  heaven 

3  and  the  spirits  of  earth,  the  god,  Lord  of  the  world ;  Bel, 

4  the  Supreme,  Father  of  the  gods,  the  Creator ; 

5  Hea,  King  of  the  deep,  determiner  of  destinies, 

6  the  King  of  crowns,  drinking  in  brilliance; 

7  Rimmon,  the  crozvned  hero,  Lord  of  canals ;  ^  the  Sun-god 

8  the  Judge  of  heaven  and  earth,  the  urger  on  of  all ; 

9  (Merodach),   Prince  of  the  gods.  Lord  of  battles;  Adar, 
the  terrible, 

10  (Lord)  of  the  spirits  of  heaven  and  the  spirits  of  earth, 
the  exceeding  strong  god ;  Nergal, 

>  Or,  "  fertility." 


BLACK    OBELISK    OF   SHALMANESER 


239 


11  the  powerful  (god),  King  of  the  battle;  Ncbo,  the  bearer 
of  the  high  seeptre, 

12  the  god,  the  Father  above;  Beltis,  the  wife  of  Bel,  mother 
of  the  (great)  gods; 

13  Istar,  sovereign  of  heaven  and  earth,  who  the  face  of  hero- 
ism perfectest ; 

14  the  great  (gods),  determining  destinies,  making  great  my 
kingdom. 

15  (I  am)  Shalmaneser,  King  of  multitudes  of  men,  prince 
(and)  hero  of  Assur,  the  strong  King, 

16  King  of  all  the  four  zones  of  the  Sun  (and)  of  multitudes 
of  men,  the  marcher  over 

17  the   whole  world ;   Son  of   Assur-natsir-pal,  the   supreme 
hero,  who  his  heroism  over  the  gods 

18  has  made  good  and   has  caused  all   the   world  ^  to  kiss 
his  feet; 

FACE  B 

19  the  noble  offspring  of  Tiglath-Adar 

20  who  has  laid  his  yoke  upon  all  lands  hostile  to  him,  and 

21  has  swept  (them)  like  a  whirlwind. 

22  At  the  beginning  of  my  reign,  when  on  the  throne 

23  of  royalty  mightily  I  had  seated  myself,  the  chariots 

24  of  my  host  I  collected.     Into  the  lowlands  ^  of  the  country 
of  'Sime'si 

25  I  descended.    The  city  of  Aridu,  the  strong  city 

26  of  Ninni,  I  took.     In  my  first  year 

27  the  Euphrates  in  its  flood  I  crossed.     To  the  sea  of  the 
setting  sun  * 

28  I  went.    My  w-eapons  on  the  sea  I  rested.    Victims 

29  for  my  gods  I  took.^    To  mount  Amanus  ®  I  went  up. 

30  Logs  of  cedar-wood  and  pine-wood  I  cut.    To 

31  the  country  of  Lallar  I  ascended.    An  image  of  my  Royalty 
in  the  midst  (of  it)  I  erected. 

32  In  my  second  year  to  the  city  of  Tel-Barsip  I  approached. 
The  cities 

33  of  Akhuni  the  son  of  Adin  I  captured.     In  his  city  I  shut 
him  up.    The  Euphrates 

•  Or,    "  the    countries    the    whole    of  *  That  is,   the   Mediterranean. 

them."  '  Namely,  in  sacrifice. 

•Or,   "the  descendings."  *"  Khamanu  "  in  Assyrian. 


240  CUNEIFORM   INSCRIPTIONS 

34  in  its  flood  I  crossed.     The  city  of  Dabigu,  a  choice  city 
of  the  Hittitcs 

35  together  with  the  cities  which  (were)  dependent  upon  it  I 
captured.    In  my  third  year  Akhuni 

36  the  son  of  Adin,  from  the  face  of  my  mighty  weapons  fled, 
and  the  city  of  Tel-Barsip, 

FACE  c 

37  his  royal  city,  he  fortified.     The  Euphrates  I  crossed. 

38  The  city  unto  Assyria  I  restored.     I  took  it.     (The  town) 
which  (is)  on  the  further  side 

39  of  the  Euphrates  which  (is)  upon  the  river  'Sagurri,  which 
the  Kings 

40  of  the  Hittites  call  the  city  of  Pitru," 

41  for  myself  I  took.    At  my  return 

42  into  the  lowlands  of  the  country  of  Alzi  I  descended.   The 
country  of  Alzi  I  conquered. 

43  The  countries  of  Dayaeni  (and)  Elam,  (and)  the  city  of 
Arzascunu,  the  royal  city 

44  of  Arame  of  the  country  of  the  Armenians,  the  country 
of  Gozan  (and)  the  country  of  Khupuscia. 

45  During  the  eponymy   of  Dayan-Assur   from  the   city  of 
Nineveh  I  departed.    The  Euphrates 

46  in  its  upper  part  I  crossed.    After  Akhuni  the  son  of  Adin 
I  went. 

47  The  heights  on  the  banks  of  the  Euphrates  as  his  strong- 
hold he  made. 

48  The  mountains  I  attacked,  I  captured.     Akhuni  with  his 
gods,  his  chariots, 

49  his  horses,  his  sons  (and)  his  daughters  I  carried  away.  To 
my  city  Assur 

50  I  brought  (them).   In  that  same  year  the  country  of  Kullar 
I  crossed.    To  the  country  of  Zamua 

51  of  Bit-Ani  I  w'ent  down.     The  cities  of  Nigdiara  of  the 
city  of  the  Idians 

52  (and)  Nigdima  I  captured.    In  my  fifth  year  to  the  country 
of  Kasyari  I  ascended. 

53  The  strongholds  I  captured.    Elkhitti  of  the  Serurians  (in) 
his  city  I  shut  up.    His  tribute 

'  Pethor  in  the  Old  Testament. 


BLACK   OBELISK    OF   SHALMANESER  241 

54  to  a  larG:e  amount  I  received.  In  my  sixth  year  to  the  cities 
on  tlie  banks  of  the  river  Balikhi 

FACE  D 

55  I  approached.     Gi'ammu,  their  Governor,  I  smote. 

56  To  the  city  of  Tel-abil-akhi  I  descended. 

57  The  Euphrates  in  its  upper  part  I  crossed. 

58  The  tribute  of  the  Kings  of  the  Hittites 

59  all  of  them  I  received.    In  those  days  Rimmon-idri  ^ 

60  of  Damascus,  Irkhulina  of  Hamath,  and  the  Kings 

61  of  the  Hittites  and  of  the  sea-coasts  to  the  forces  of  each 
other 

62  trusted,  and  to  make  war  and  battle 

63  against  me  came.  By  the  command  of  Assur,  the  great 
Lord,  my  Lord, 

64  with  them  I  fought.    A  destruction  of  them  I  made. 

65  Their  chariots,  their  war-carriages,  their  war-material  ^  I 
took  from  them. 

66  20,500  of  their  fighting  men  with  arrows  I  slew. 

67  In  my  seventh  year  to  the  cities  of  Khabini  of  the  city  of 
Tel-Abni  I  went. 

68  The  city  of  Tel-Abni,  his  stronghold,  together  with  the 
cities  which  (were)  dependent  on  it  I  captured. 

69  To  the  head  of  the  river,  the  springs  of  the  Tigris,  the 
place  where  the  waters  rise,^^  I  went. 

70  The  weapons  of  Assur  in  the  midst  (of  it)  I  rested.  Sacri- 
fices for  my  gods  I  took.     Feasts  and  rejoicing 

71  I  made.  An  image  of  my  Royalty  of  large  size  I  con- 
structed.   The  laws  of  Assur  my  Lord,  the  records 

72  of  my  victories,  whatsoever  in  the  world  I  had  done,  in  the 
midst  of  it  I  wrote.  In  the  middle  (of  the  country)  I  set 
(it)  up. 

FACE  A,  base 

73  In  my  eighth  year,  Merodach-suma-iddin  King  of  Gan- 
Dunias  ^ 

74  did  Merodach-bila-yu'sate  his  /o^^(?r-brother  against  him 
rebel ; 

8  This   is  the    Ben-hadad  of   Scripture  '"  Or,   "  the   place   of   the   exit  of  the 

whose    personal    name    seems    to    have  waters   situated."     The  tablet  is  still  to 

been   Rimmon-idri.  be  seen   near  the  town  of  Egil. 

"  Or,   "  furniture  of  battle."  ^  That    is,    Chaldea. 

16 


242  CUNEIFORM  INSCRIPTIONS 

75  strongly  had  he  fortified  (the  land).  To  exact  punish- 
ment ' 

76  against  Merodach-suma-iddin  I  went.  The  city  of  the 
waters  of  the  Dhurnat  ^  I  took. 

yy  In  my  ninth  campaign  a  second  time  to  the  land  of  Accad 
I  went. 

78  The  city  of  Gana-nate  I  besieged.  Merodacli-bila-yu'sate 
exceeding  fear 

79  of  Assur  (and)  Merodach  overwhelmed,  and  to  save  his  life 
to 

80  the  mountains  he  ascended.  After  him  I  rode.  Merodach- 
bila-yu'sate  (and)  the  officers 

81  the  rebels'*  who  (were)  with  him  (with)  arrows  I  slew. 
To  the  great  fortresses 

82  I  went.  Sacrifices  in  Babylon^  Borsippa,  (and)  Cuthah  I 
made. 

83  Thanksgivings  to  the  great  gods  I  offered  up.  To  the 
country  of  Kaldu  °  I  descended.     Their  cities  I  captured. 

84  The  tribute  of  the  Kings  of  the  country  of  Kaldu  I  re- 
ceived. The  greatness  of  my  arms  as  far  as  the  sea  over- 
whelmed. 

85  In  my  tenth  year  for  the  eighth  time  the  Euphrates  I 
crossed.  The  cities  of  'Sangara  of  the  city  of  the  Car- 
chemishians  I  captured. 

86  To  the  cities  of  Arame  I  approached.  Arne  his  royal  city 
with  100  of  his  (other)  towns  I  captured. 

87  In  my  eleventh  year  for  the  ninth  time  the  Euphrates  I 
crossed.  Cities  to  a  countless  number  I  captured.  To  the 
cities  of  the  Hittites 

88  of  the  land  of  the  Hamathites  I  went  down.  Eighty-nine 
cities  I  took.  Rimmon-idri  of  Damascus  (and)  twelve  of 
the  Kings  of  the  Hittites 

89  with  one  another's  forces  strengthened  themselves.  A  de- 
struction of  them  I  made.  In  my  twelfth  campaign  for  the 
tenth  time  the  Euphrates  I  crossed. 

90  To  the  land  of  Pagar-khubuna  I  went.  Their  spoil  I  carried 
away.  In  my  thirteenth  year  to  the  country  of  Yaeti  I 
ascended. 

*  Or,   "  to   return   benefits."  ^  This  is  the   primitive  Chaldea.     The 
'  Tlie    Tornadotus    of    classical    geog-         Caldai    or   Chaldeans   afterward    overran 

raphers.  Babylonia   and    gave   their    name   to    it 

*  Or,  "  the  Lord  of  sin."  among  classical   writers. 


BLACK   OBELISK    OF    SHALMANESER  243 

91  Their  spoil  I  carried  away.  In  my  fourteenth  year  the 
country  I  assembled ;  the  Euphrates  I  crossed.  Twelve 
Kings  against  me  had  come. 

92  I  fought.  A  destruction  of  them  1  made.  In  my  fifteenth 
year  among  the  sources  of  the  Tigris  (and)  the  Euphrates 
I  went.     An  image 

93  of  my  Majesty  in  their  hollows  I  erected.  In  my  sixteenth 
year  the  waters  of  the  Zab  I  crossed.  To  the  country  of 
Zimri 

94  I  went.  Merodach-mudammik  King  of  the  land  of  Zimru 
to  save  his  life   (the  mountains)   ascended.     His  treasure 

95  his  army  (and)  his  gods  to  Assyria  I  brought.  Yan'su 
son  of  Khanban  to  the  kingdom  over  them  I  raised." 

FACE  B,  base 

96  In  my  seventeenth  year  the  Euphrates  I  crossed.  To  the 
land  of  Amanus  I  ascended.     Logs 

97  of  cedar  I  cut.  In  my  eighteenth  year  for  the  sixteenth 
time  the  Euphrates  I  crossed.    Hazael 

98  of  Damascus  to  battle  came.  1,221  of  his  chariots,  470  of 
his  war-carriages  with 

99  his  camp  I  took  from  him.  In  my  nineteenth  campaign  for 
the  eighteenth  '^  time  the  Euphrates  I  crossed.  To  the  land 
of  Amanus 

100  I  ascended.     Logs  of  cedar  I  cut.     In  my  20th  year  for 
the  20th  time  the  Euphrates 

loi  I  crossed.     To  the  land  of  Kahue  I  went  down.     Their 
cities  I  captured.     Their  spoil 

102  I  carried  off.     In  my  21st  campaign,  for  the  21st  time  the 
Euphrates  I  crossed.     To  the  cities 

103  of  Hazael  of  Damascus  I  went.     Four  of  his  fortresses 
I  took.    The  tribute  of  the  Tyrians, 

104  the  Zidonians  (and)  the  Gebalites  I  received.    In  my  22d 
campaign  for  the  22d  time  the  Euphrates 

105  I  crossed.    To  the  country  of  Tabalu  *  I  went  down.    In 
those  days  (as  regards)  the  24 

106  Kings  of  the  country  of  Tabalu  their  wealth  I  received. 
To  conquer 

•  Or,  "  I  made."  seventeenth    time    of    his    crossing    the 

''The  King  counts  his  passage  of  the        Euphrates. 
river    on    his    return    from    Syria    the  *  The    Tubal    of    the    Old    Testament, 

and  Tibareni   of  classical  geographers. 


244  CUNEIFORM  INSCRIPTIONS 

107  the  mines  of  silver,  of  salt  and  of  stone  for  sculpture  I 
went.     In  my  23d  year 

108  the  Euphrates  I  crossed.  The  city  of  Uetas,  his  strong 
city, 

109  (which  belonged)  to  Lalla  of  the  land  of  the  Milidians 
I  captured.    The  Kings  of  the  country  of  Tabalu 

1 10  had  set  out.  Their  tribute  I  received.  In  my  24th  year, 
the  lower  Zab 

111  I  crossed.  The  land  of  Khalimmur  I  passed  through.  To 
the  land  of  Zimru 

112  I  went  down,    Yan'su  King  of  the  Zimri  from  the  face 

113  of  my  mighty  weapons  fled  and  to  save  his  life 

114  ascended  (the  mountains).  The  cities  of  'Sikhisatakh, 
Bit-Tamul,  Bit-Sacci 

115  (and)  Bit-Sedi,  his  strong  cities,  I  captured.  His  fight- 
ing men  I  slew. 

116  His  spoil  I  carried  away.  The  cities  I  threw  down,  dug 
up,    (and)   with  fire  burned. 

117  The  rest  of  them  to  the  mountains  ascended.  The  peaks 
of  the  mountains 

118  I  attacked,  I  captured.  Their  fighting  men  I  slew.  Their 
spoil   (and)   their  goods 

1 19  I  caused  to  be  brought  down.  From  the  country  of  Zimru 
I  departed.     The  tribute  of  27  Kings 

120  of  the  country  of  Par'sua  ^  I  received.  From  the  country 
of  Par'sua  I  departed.     To 

121  the  strongholds  of  the  country  of  the  Amadai,^*^  (and) 
the  countries  of  Arazias  (and)  Kharkhar  I  went  down. 

122  The  cities  of  Cua-cinda,  Khazzanabi,  Ermul, 

123  (and)  Cin-ablila  with  the  cities  which  w-ere  dependent 
on  them  I  captured.    Their  fighting  men 

FACE  c,  base 

124  I  slew.  Their  spoil  I  carried  away.  The  cities  I  threw 
down,  dug  up  (and)  burned  with  fire.  An  image  of  my 
Majesty 

125  in  the  country  of  Kharkhara  I  set  up.  Yan'su  son  of 
Khaban  with  his  abundant  treasures 

8  The    Parthia   of   classical   authors.  It  will   be  observed   that  they  have  not 

10  These    seem    to    be    the    Madai    or  yet   penetrated  into   .Media  but  are   still 

Medes    of    later    inscriptions.      This    is  eastward  of  the  Parthians. 

the  first  notice  that  we   have   of  them. 


BLACK   OBELISK   OF   SHALMANESER  245 

126  his  gods,  his  sons,  his  daughters,  his  soldiers  in  large  num- 
bers I  carried  off.  To  Assyria  I  brought  (them).  In  my 
25th  campaign 

127  the  Euphrates  at  its  flood  I  crossed.  The  tribute  of  the 
Kings  of  the  Hittites,  all  of  them,  I  received.  The  country 
of  Amanus 

128  I  traversed.  To  the  cities  of  Cati  of  the  country  of  the 
Kahuians  I  descended.  The  city  of  Timur,  his  strong 
city 

129  I  besieged,  I  captured.  Their  fighting  men  I  slew.  Its 
spoil  I  carried  away.  The  cities  to  a  countless  number  I 
threw  down,  dug  up, 

130  (and)  burned  with  fire.  On  my  return,  the  city  of  Muru, 
the  strong  city  of  Arame  the  son  of  Agu'si, 

131  (as)  a  possession  for  myself  I  took.  Its  entrance-space 
I  marked  out.  A  palace,  the  seat  of  my  Majesty,  in  the 
middle  (of  it)  I  founded. 

132  In  my  26th  year  for  the  seventh  time  the  country  of  the 
Amanus  I  traversed.  For  the  fourth  time  to  the  cities 
of  Cati 

133  of  the  country  of  the  Kahuians  I  went.  The  city  of  Tan- 
acun,  the  strong  city  of  Tulca  I  approached.  Exceeding 
fear 

134  of  Assur  my  Lord  overwhelmed  him  and  (when)  he  had 
come  out  my  feet  he  took.  His  hostages  I  took.  Silver, 
gold, 

135  iron,  oxen,  (and)  sheep,  (as)  his  tribute  I  received.  From 
the  city  of  Tanacun  I  departed.  To  the  country  of 
Lamena 

136  I  went.  The  men  collected  themselves.  An  inaccessible 
mountain  they  occupied.  The  peak  of  the  mountain  I 
assailed, 

137  I  took.  Their  fighting  men  I  slew.  Their  spoil,  their 
oxen,  their  sheep,  from  the  midst  of  the  mountain  I 
brought  down. 

138  Their  cities  I  threw  down,  dug  up  (and)  burned  with 
fire.  To  the  city  of  Khazzi  I  went.  My  feet  they  took. 
Silver   (and)   gold, 

139  their  tribute,  I  received.  Cirri,  the  brother  of  Cati  to  the 
sovereignty  over  them 


246  CUNEIFORM   INSCRIPTIONS 

140  I  set.  On  my  return  to  the  country  of  Amanus  I  ascended. 
Beams  of  cedar  I  cut, 

141  I  removed,  to  my  city  Assur  ^  I  brought.  In  my  27th 
year  the  chariots  of  my  armies  I  mustered.    Dayan-Assur 

142  the  Tartan,-  the  Commander  of  the  wide-spreading  army, 
at  the  head  of  my  army  to  the  country  of  Armenia  I 
urged, 

143  I  sent.  To  Bit-Zamani  he  descended.  Into  the  low 
ground  to  the  city  of  Ammas  he  went  down.  The  river 
Arzane  he  crossed. 

144  'Seduri  of  the  country  of  the  Armenians  heard,  and  to 
the  strength  of  his  numerous  host 

145  he  trusted;  and  to  make  conflict  (and)  battle  against  me 
he  came.    With  him  I  fought. 

146  A  destruction  of  him  I  made.  With  the  flower  of  his 
youth  ^  his  broad  fields  I  filled.     In  my  28th  year 

147  when  in  the  city  of  Calah  I  was  stopping  news  had  been 
brought  (me,  that)  men  of  the  Patinians 

148  Lubarni  their  Lord  had  slain  (and)  'Surri  (who  was)  not 
heir  to  the  throne  to  the  kingdom  had  raised. 

149  Dayan-Assur  the  Tartan,  the  Commander  of  the  wide- 
spreading  army  at  the  head  of  my  host  (and)  my  camp* 

150  I  urged,  I  sent.  The  Euphrates  in  its  flood  he  crossed. 
In  the  city  of  Cinalua  his  royal  city 

151  a  slaughter  he  made.  (As  for)  'Surri  the  usurper,  ex- 
ceeding fear  of  Assur  my  Lord 

152  overwhelmed  him,  and  the  death  of  his  destiny  he  went.' 
The  men  of  the  country  of  the  Patinians  from  before  the 
sight  of  my  mighty  weapons 

FACE  D,  base 

153  fled,  and  the  children  of  'Surri  together  with  the  soldiers, 
the  rebels,   (whom)  they  had  taken  they  delivered  to  me. 

154  Those  soldiers  on  stakes  I  fixed.  'Sa'situr  of  the  country 
of  Uzza  my  feet  took.    To  the  kingdom 

155  over  them   I  placed    (him).     Silver,  gold,   lead,  bronze, 

1  The   Ellasar  of  Genesis,   now   Kalah  *  The    word    properly    means    "  bag- 

Shergat.  gaee,"  and  sometimes  signifies   "  stand- 

2 "  Turtanu  "     ("  chief     prince  ")     in  ard,"    which    may    be    the    translation 

Assyrian.  here. 

*    Or,  "  the  chiefs  of  his  young  war-  '  That  is,  he  died  as  was  fated, 
riors." 


BLACK   OBELISK    OF    SHALMANESER  247 

iron,  (and)  the  horns  of  wild  bulls  to  a  countless  number 
I  received. 

156  An  image  of  my  Majesty  of  great  size  I  made.  In  the 
city  of  Cinalua  his  royal  city  in  the  temple  of  his  gods  I 
set  it  up.    In 

157  my  29th  year  (my)  army  (and)  camp  I  urged,  I  sent. 
To  the  country  of  Cirkhi  "^  I  ascended.  Their  cities  I 
threw  down, 

158  dug  up,  (and)  burned  with  fire.  Their  country  like  a 
thunderstorm  I  swept.     Exceeding 

159  fear  over  them  I  cast.  In  my  30th  year  when  in  the  city 
of  Calah  I  was  stopping,  Dayan-Assur 

160  the  Tartan,  the  Commander  of  the  wide-spreading  army 
at  the  head  of  my  army  I  urged,  I  sent.    The  river  Zab 

161  he  crossed.  To  the  midst  of  the  cities  of  the  city  of 
Khupusca  he  approached.     The  tribute  of  Datana 

162  of  the  city  of  the  Khupuscians  I  received.  From  the  midst 
of  the  cities  of  the  Khupuscians 

163  I  departed.''  To  the  midst  of  the  cities  of  Maggubbi  of 
the  country  of  the  Madakhirians  he  approached.  The 
tribute 

164  I  received.  From  the  midst  of  the  cities  of  the  country 
of  the  Madakhirians  he  departed.  To  the  midst  of  the 
cities  of  Udaci 

165  of  the  country  of  the  Mannians  he  approached.  Udaci  of 
the  country  of  the  Mannians  from  before  the  sight  of  my 
mighty  weapons 

166  fled,  and  the  city  of  Zirta,  his  royal  city,  he  abandoned. 
To  save  his  life  he  ascended  (the  mountains). 

167  After  him  I  pursued.  His  oxen,  his  sheep,  his  spoil,  to 
a  countless  amount  I  brought  back.    His  cities 

168  I  threw  down,  dug  up,  (and)  burned  with  fire.  From  the 
country  of  the  Mannians  ^  he  departed.  To  the  cities  of 
Sulu'sunu  of  the  country  of  Kharru 

169  he  approached.  The  city  of  Mairsuru,  his  royal  city,  to- 
gether wnth  the  cities  which  depended  on  it  he  captured. 
(To)  Sulu'sunu 

170  together  with  his  sons  mercy  I  granted.     To  his  country 

•  The   mountainous   country   near  the  '  That   is   in   the  person   of   his   corn- 

sources  of  the  Tigris.  mander-in-chief,   Dayan-Assur. 

*  The  modern  Van. 


248  CUNEIFORM  INSCRIPTIONS 

I  restored  him.    A  payment  (and)  tribute  of  horses  I  im- 
posed. 

171  My  yoke  upon  him  I  placed.  To  the  city  of  Surdira  he 
approached.     The  tribute  of  Arta-irri 

172  of  the  city  of  the  Surdirians  I  received.  To  the  country 
of  Par'sua  ^  I  went  down.    The  tribute  of  the  Kings 

173  of  the  country  of  Par'sua  I  received.  (As  for)  the  rest 
of  the  country  of  Par'sua  which  did  not  reverence  Assur, 
its  cities 

174  I  captured.  Their  spoil,  their  plunder  to  Assyria  I 
brought.  In  my  31st  year,  the  second  time,  the  cyclical- 
feast 

175  of  Assur  and  Rimmon  I  had  inaugurated.^"  At  the  time 
while  I  was  stopping  in  the  city  of  Calah,  Dayan-Assur 

176  the  Tartan,  the  Commander  of  my  wide-spreading  army, 
at  the  head  of  my  army  (and)  my  camp  I  urged,  I  sent. 

177  To  the  cities  of  Data  of  the  country  of  Khupusca  he  ap- 
proached.   The  tribute  I  received. 

178  To  the  city  of  Zapparia,  a  stronghold  of  the  country  of 
Muzatsira/  I  went.    The  city  of  Zapparia  together  with 

179  forty-six  cities  of  the  city  of  the  Muzatsirians  I  captured. 
Up  to  the  borders  of  the  country  of  the  Armenians 

180  I  went.  Fifty  of  their  cities  I  threw  down,  dug  up  (and) 
burned  with  fire.  To  the  country  of  Guzani  ^  I  went  down. 
The  tribute 

181  of  Upu  of  the  country  of  the  Guzanians,  of  the  country 
of  the  Mannians,  of  the  country  of  the  Buririans,  of  the 
country  of  the  Kharranians,^ 

182  of  the  country  of  the  Sasganians,  of  the  country  of  the 
Andians,^  (and)  of  the  country  of  the  Kharkhanians, 
oxen,  sheep,  (and)  horses 

183  trained  to  the  yoke  I  received.  To  the  cities  of  the  country 
of     ...     I  went  down.     The  city  of  Perria 

184  (and)  the  city  of  Sitivarya,  its  strongholds,  together  with 
22  cities  which  depended  upon  it.  I  threw  down,  dug  up 

*  Parthia.  shows  that  a  cycle  of  thirty  years  was 

1"  This    refers     to     his    assuming    the  in   existence. 
eponymy  a  second   time  after  complet-  *  The   Gozan   of  the   Old  Testament, 
ing    a    reign    of   thirty    years.      At    this  ^  Haran  or  Harran  in  the  Old  Testa- 
period  the  Assyrian  kings  assumed   the  ment;     called    Carrhae    by    the    classical 
eponymy  on  first  ascending  the  throne,  geographers. 

and  the  fact  that  Shalmanescr  took  the  *  Andia    was    afterward    incorporated 

same  office  again  in  his  thirty-first  year  into  Assyria  by  Sargon. 


BLACK   OBELISK    OF   SHALMANESER  249 

185  (and)  burned  with  fire.  Exceeding  fear  over  them  I  cast. 
To  the  cities  of  the  Parthians  he  went. 

186  The  cities  of  Bustu,  Sala-khamanu  (and)  Cini-khamanu, 
fortified  towns,  together  with  23  cities 

187  which  depended  upon  them  1  captured.  Their  fighting- 
men  I  slew.  Their  spoil  I  carried  off.  To  the  country  of 
Zimri  I  went  down. 

188  Exceeding  fear  of  Assur  (and)  Merodach  overwhelmed 
them.    Their  cities  they  abandoned.    To 

189  inaccessible  mountains  they  ascended.  Two  hundred  and 
fifty  of  their  cities  I  threw  down,  dug  up  (and)  burned 
with  fire. 

190  Into  the  lowground  of  Sime'si  at  the  head  of  the  country 
of  Khalman  I  went  down. 

THE    EPIGRAPHS    ACCOMPANYING    THE    SCULPTURES 

I  The  tribute  of  'Su'a  of  the  country  of  the  Guzanians : 
silver,  gold,  lead,  articles  of  bronze,  sceptres  for  the  King's 
hand,  horses  (and)  camels  with  double  backs:  I  received. 

II  The  tribute  of  Yahua  *  son  of  Khumri'^:  silver,  gold, 
bowls  of  gold,  vessels  of  gold,  goblets  of  gold,  pitchers 
of  gold,  lead,  sceptres  for  the  King's  hand,  (and)  staves: 
I  received. 

III  The  tribute  of  the  country  of  Muzri  *^ :  camels  with  double 
backs,  an  ox  of  the  river  'Saceya,''  horses,  zvild  asses,  ele- 
phants, (and)  apes:  I  received. 

IV  The  tribute  of  Merodach-pal-itstsar  of  the  country  of  the 
'Sukhians  ® :  silver,  gold,  pitchers  of  gold,  tusks  of  the 
w'ild  bull,  staves,  antimony,  garments  of  many  colors, 
(and)  hnen:  I  received. 
V  The  tribute  of  Garparunda  of  the  country  of  the  Patinians : 
silver,  gold,  lead,  bronze,  gums,  articles  of  bronze,  tusks 
of  wild  bulls,  (and)  ebony  ^:  I  received. 

*  Jehu.  to     mean     a     rhinoceros.       Lenormant, 

^  Omri.  however,   identifies  it  with  the  Yak. 

'  This    is    the    Armenian    Muzri,    not  *  Nomadic  tribes  in  the  southwest  of 

^SyP*-  Babylonia. 

'This  would  seem  from  the  sculpture  "The    word    means    literally    "pieces 

of  strong  wood." 


25©  CUNEIFORM   INSCRIPTIONS 

INSCRIPTION  OF  NEBUCHADNEZZAR 
Translated  by  Rev.  J.  M.  Rodwell,  M.A. 

BABYLONIAN  inscriptions  are  by  no  means  so  re- 
plete with  interest  as  the  Assyrian.  The  latter  em- 
brace the  various  expeditions  in  which  the  Assyrian 
monarchs  were  engaged,  and  bring  us  into  contact  with  the 
names  and  locality  of  rivers,  cities,  and  mountain-ranges,  with 
contemporary  princes  in  Judea  and  elsewhere,  and  abound  in 
details  as  to  domestic  habits,  civil  usages,  and  the  implements 
and  modes  of  warfare.  But  the  Babylonian  inscriptions  refer 
mainly  to  the  construction  of  temples,  palaces,  and  other  public 
buildings,  and  at  the  same  time  present  especial  difficulties  in 
their  numerous  architectural  terms  which  it  is  often  impossible 
to  translate  with  any  certainty.  They  are,  however,  interesting 
as  records  of  the  piety  and  religious  feelings  of  the  sovereigns 
of  Babylon,  and  as  affording  numerous  topographical  notices 
of  that  famous  city ;  while  the  boastful  language  of  the  in- 
scription will  often  remind  the  reader  of  Nebuchadnezzar's 
words  in  Dan.  iv.  30 :  "  Is  not  this  great  Babylon,  that  I  have 
built  for  the  house  of  the  kingdom,  by  the  might  of  my  power, 
and  for  the  honor  of  my  majesty?  "    Compare  column  vii,  line 

32. 

The  reign  of  Nebuchadnezzar  extended  from  B.C.  604  to  561. 
In  B.C.  598  he  laid  siege  to  Jerusalem  (2  Kings  xxiv.)  and 
made  Jehoiachin  prisoner,  and  in  588  again  captured  the  city, 
and  carried  Zedekiah,  who  had  rebelled  against  him,  captive 
to  Babylon  (2  Kings  xxv.).  Josephus  gives  an  account  of  his 
expeditions  against  Tyre  and  Egypt,  which  are  also  mentioned 
with  many  details  in  Ezek.  xxvii.-xxix. 

The  name  Nebuchadnezzar,  or  more  accurately  Nebuchad- 
rezzar (Jer.  xxi.  2,  7,  etc.),  is  derived  from  the  Jewish  Script- 
ures. But  in  the  inscriptions  it  reads  Nebo-kudurri-ussur,  i.e., 
"  may  Nebo  protect  the  crown  " ;  a  name  analogous  to  that  of 
his  father  Nebo(Nabu)-habal-ussur.  ("  Nebo  protect  the 
son  ")  and  to  that  of  Belshazzar,  i.e.,  "  Bel  protect  the  prince." 
The  phonetic  writing  of  Nebuchadnezzar  is  "  An-pa-sa-du- 
sis,"  each  of  which  syllables  has  been  identified  through 
the  syllabaries.     The  word  "  kiidurri "  is  probably  the  iriD  of 


INSCRIPTION    OF    NEBUCHADNEZZAR  251 

Esther  vi.  8,  and  the  Ki8api,<;  of  the  Greeks.  The  inscrip- 
tions of  which  a  translation  follows  was  found  at  Babylon  by 
Sir  Harford  Jones  Bridges,  and  now  forms  part  of  the  India 
House  Collection.  It  is  engraved  on  a  short  column  of  black 
basalt,  and  is  divided  into  ten  columns,  containing  619  lines. 

It  may  be  worth  while  to  remark  that  in  the  name  given  to 
the  prophet  Daniel,  Belteshazzar,  i.e.,  Balat-su-ussur  ("  pre- 
serve thou  his  life  "),  and  in  Abednego  ("  servant  of  Nebo  "), 
we  have  two  of  the  component  parts  of  the  name  of  Nebuchad- 
nezzar himself. 

Inscription  of  Nrbuchadnrzzar 

COLUMN     I 

1  Nebuchadnezzar 

2  King  of  Babylon, 

3  glorious  Prince, 

4  worshipper  of  Marduk, 

5  adorer  of  the  lofty  one, 

6  glorifier  of  Nabu, 

7  the  exalted,  the  possessor  of  intelligence, 

8  who  the  processions  of  their  divinities 

9  hath  increased ; 

10  a  worshipper  of  their  Lordships, 

11  firm,  not  to  be  destroyed; 

12  who  for  the  embellishment 

13  of  Bit-Saggatu  and  Bit-Zida  ^ 

14  appointed  days  hath  set  apart,  and 

15  the  shrines  of  Babylon 

16  and  of  Borsippa 

17  hath  steadily  increased; 

18  exalted  Chief,  Lord  of  peace, 

19  embellisher  of  Bit-Saggatu  and  Bit-Zida, 

20  the  valiant  son 

21  of  Nabopolassar 

22  King  of  Babylon  am  I. 

23  When  he,  the  Lord  god  my  maker  made  me, 

1  Two  of  the  principal  temples  of  epithet,  "  Temple  of  his  power."  Dr. 
Babylon.  The  former  occurs  below,  Oppert  always  renders  it  "  la  Pyramide 
Col.   ii.  40,  where  it  is  followed  by  the        et  la  Tour," 


252  CUNEIFORM  INSCRIPTIONS 

24  the  god  Merodach,  he  deposited 

25  my  germ  in  my  mother's  (womb) : 

26  then  being  conceived 
2J  I  was  made. 

28  Under  the  inspection  of  Assur  my  judge 

29  the  processions  of  the  god  I  enlarged, 

30  (namely)  of  Merodach  great  Lord,  the  god  my  maker. 

31  His  skilful  works 

32  highly  have  I  glorified ; 

33  and  of  Nebo  his  eldest  son 

34  exalter  of  My  Royalty 

35  the  processions  (in  honor  of)-  his  exalted  deity 

36  I  firmly  established. 

37  With  all  my  heart  firmly 

38  (in)  worship  of  their  deities  I  uprose 

39  in  reverence  for  Nebo  their  Lord. 

40  Whereas  Merodach,  great  Lord, 

41  the  head  of  My  ancient  Royalty, 

42  hath  empowered  me  over  multitudes  of  men, 

43  and  (whereas)  Nebo  bestower  of  thrones  in  heaven  and 

earth, 

44  for  the  sustentation  of  men, 

45  a  sceptre  of  righteousness 

46  hath  caused  my  hand  to  hold ; 

47  now  I,  that  sacred  way 

48  for  the  resting-place  of  their  divinities, 

49  for  a  memorial  of  all  their  names, 

50  as  a  worshipper  of  Nebo,  Yav  and  Istar, 

51  for  Merodach  my  Lord  I  strengthened. 

52  Its  threshold  I  firmly  laid,  and 

53  my  devotion  of  heart  he  accepted,  and 

54  him  did  I  proclaim 

55  .     .     .     Lord  of  all  beings,  and  ^ 

56  as  Prince  of  the  lofty  house,  and 

57  thou,  (O  Nebuchadnezzar)  hast  proclaimed  the  name  of 

him 

58  who  has  been  beneficent  unto  thee. 

2  Literally,    "  the    goings."      Compare  *  Of   this   line    Mr.    Norris    (Diet.,    p. 

Ps.     Ixviii.    24:     "  They    have    seen    thy         166)  states  "  that  he  cannot  suggest  any 
goings,  O   God,"   i.e.,  processions.  rendering." 


INSCRIPTION    OF    NEBUCHADNEZZAR  253 

59  His  name,  (O  god,)  thou  wilt  preserve, 

60  the  path  of  righteousness  thou  hast  prescribed  to  him. 

61  I,  a  Prince,  and  thy  worshipper 

62  am  the  work  of  thy  hand  ; 

63  thou  hast  created  me,  and  ^ 

64  the  empire  over  multitudes  of  men 

65  thou  hast  assigned  me, 

66  according  to  thy  favor,  O  Lord, 

67  which  thou  hast  accorded 

68  to  them  all.^ 

69  May  thy  lofty  Lordship  be  exalted ! 

70  in  the  worship  of  thy  divinity 

71  may  it  subsist !   in  my  heart 

"j^  may  it  continue,  and  my  life  which  to  thee  is  devoted 

{Continued  on  Column  II.) 

COLUMN    II 

1  mayest  thou  bless  ! 

2  He,  the  Chief,  the  honorable, 

3  the  Prince  of  the  gods,  the  great  Merodach, 

4  my  gracious  Lord,  heard 

5  and  received  my  prayer ; 

6  he  favored  it,  and  by  his  exalted  power, 

7  reverence  for  his  deity 

8  placed  he  in  my  heart: 

9  to  bear  his  tabernacle 

ID  he  hath  made  my  heart  firm, 

11  with  reverence  for  thy  power, 

12  for  exalted  service, 

13  greatly  and  eternally. 

14  The  foundation  of  his  temple  it  was 

15  which  from  the  upper  waters 

16  to  the  lower  waters 

17  in  a  remote  way, 

18  in  a  spot  exposed  to  winds, 

19  in  a  place  whose  pavements  had  been  broken, 

20  low,  dried  up, 

*  It    seems   as    if   the    hand   were   addressed. 
'  I.e.;    "  in    making    me    their    ruler." 


254 


CUNEIFORM   INSCRIPTIONS 


21  a  rugged  way, 

22  a  difficult  path, 
2;^  I  extended. 

24  The  disobedient  1  stirred  up, 

25  and  I  collected  the  poor  and 

26  gave  full  directions  (for  the  work)  and 

27  in  numbers  I  supported  them. 

28  Wares  and  ornaments 

29  for  the  women  I  brought  forth, 

30  silver,  molten  gold,  precious  stones, 

31  metal,  umritgana  and  cedar  woods, 

32  (however  their  names  be  written) 

33  a  splendid  abundance, 

34  the  produce  of  mountains, 

35  sea  clay,® 

36  beautiful  things  in  abundance, 
^y  riches  and  sources  of  joy, 

38  for  my  city  Babylon, 

39  into  his  presence  have  I  brought 

40  for  Bit-Saggatu 

41  the  temple  of  his  power, 

42  ornaments  for  Dakan  ^ 

43  Bit-Kua,  the  shrine 

44  of  Merodach,  Lord  of  the  house  of  the  gods, 

45  I  have  made  conspicuous  with  fine  linen ' 

46  and  its  seats 

47  with  splendid  gold, 

48  as  for  royalty  and  deity, 

49  with  lapis  lazuli  and  alabaster  blocks  ' 

50  I  carefully  covered  them  over ; 

51a  gate  of  passage,  the  gate  Beautiful,^" 

52  and  the  gate  of  Bit-Zida  and  Bit-Saggatu 

53  I  caused  to  be  made  brilliant  as  the  sun. 

54  A  fulness  of  the  treasures  of  countries  I  accumulated ;  ^ 

•  Mr.   Norris  conjectures  "  amber."  '"  Compare  the  Beautiful  Gate  of  the 
■^  Dagon.                                                                   Jewish   Temple. 

* "  Sassanis."  The  root  is  probably  ^  Mr.  Norris  in  his  Dictionary  pro- 
identical  with  the  Hebrew  "  shesh,"  fesses  his  inability  to  master  the  first 
"  fine  linen  '";  thus  in  Ex.  xxvi.  i:  words  of  this  line,  p.  580.  The  same 
"  Thou  shalt  make  the  tabernacle  with  remark  applies  to  line  58.  The  above 
ten  curtams  of  fine  twined  linen."  rendering    is    suggested    to    me    by    Mr. 

*  These   are   found    still    in    the   ruins  G.  Smith. 
of  Babylon. 


INSCRll'TION    OF    NKBUCHADNEZZAR 


255 


55  around  the  city  it  was  placed  as  an  ornament, 

56  when  at  the  festival  of  Lilmuku  at  the  beginning  of  the 

year, 

57  on  the  eighth  day  (and)  eleventh  day, 

58  the  divine  Prince,  Deity  of  heaven  and  earth,  the  Lord 

god, 

59  they  raised  within  it. 

60  (The  statue)  of  the  god  El,  the  beauty  of  the  sphere, 

61  reverently  they  bring; 

62  treasure  have  they  displayed  before  it, 

63  a  monument  to  lasting  days, 

64  a  monument  of  my  life. 

65  They  also  placed  within  it 

{Continued  on  Column  III.) 

COLUMN    III 

1  his  altar,  an  altar  of  Royalty; 

2  an  altar  of  Lordship, 

3  (for)  the  Chief  of  the  gods,  the  Prince  Merodach, 

4  whose  fashion  the  former  Prince 

5  had  fashioned  in  silver, 

6  with  bright  gold  accurately  weighed  out 

7  I  overlaid. 

8  Beautiful  things  for  the  temple  Bit-Saggatu 

9  seen  at  its  very  summit, 

10  the  shrine  of  Merodach,  with  statues  and  marbles 
III  embellished 

12  as  the  stars  of  heaven. 

13  The  fanes  of  Babylon 

14  I  built,  I  adorned. 

15  Of  the  house,  the  foundation  of  the  heaven  and  earth, 

16  I  reared  the  summit 

17  with  blocks  of  noble  lapis  lazuli : 

18  to  the  construction  of  Bit-Saggatu 

19  my  heart  uplifted  me ; 

20  in  abundance  I  wrought 

21  the  best  of  my  pine  trees 

22  which  from  Lebanon 

23  together  with  tall  Babil-wood  I  brought, 


256  CUNEIFORM  INSCRIPTIONS 

24  for  the  portico  of  the  temple  of  Merodach : 

25  the  shrine  of  his  Lordship 

26  I  made  good,  and  interior  walls 
Q.'j  with  pine  and  tall  cedar  woods  : 

28  the  portico  of  the  temple  of  Merodach, 

29  with  brilliant  gold  I  caused  to  cover, 

30  the  lower  thresholds,  the  cedar  awnings, 

31  with  gold  and  precious  stones 

32  I   embcUished: 

33  in  the  erection  of  Bit-Saggatu 

34  I  proceeded:  I  supplicated 

35  the  King  of  gods,  the  Lord  of  Lords : 

36  in  Borsippa,  the  city  of  his  loftiness, 
37,  38  I  raised  Bit-Zida :  a  durable  house 

39  in  the  midst  thereof  I  caused  to  be  made. 

40  With  silver,  gold,  precious  stones, 

41  bronze,  lunniakana  and  pine  woods, 

42  those  thresholds  I  completed: 

43  the  pine  wood  portico 

44  of  the  shrine  of  Nebo 

45  with  gold  I  caused  to  cover, 

46  the    pine    wood   portico   of    the    gate    of    the    temple    of 

Merodach 

47  I  caused  to  overlay  with  bright  silver. 

48  The  bulls  and  columns  of  the  gate  of  the  shrine 

49  the  thresholds,  the  sigari  of  ri-wood,  conduits 

50  of  Babnaku  wood  and  their  statues 

51  with  cedar  wood  awnings 

52  of  lofty  building, 

53  and  silver,  I  adorned. 

54  The  avenues  of  the  shrine 

55  and  the  approach  to  the  house, 

56  of  conspicuous  brick 

57  sanctuaries  in  its  midst 

58  with  perforated  silver  work. 

59  Bulls,  columns,  doorways, 

60,  61  in  marble  beautifully  I  built ; 
62, 63  I  erected  a  shrine  and  with  rows 

64  of  wreathed  work  I  filled  it : 

65  the  fanes  of  Borsippa 


INSCRIPTION    OF    NLBUCHADNEZZAR 

66  I  made  and  embellished : 

dj  the  temple  of  the  seven  spheres 

68  .     .     .= 

69  with  bricks  of  noble  lapis  lazuli 

70  I  reared  its  summit : 

71  the  tabernacle  of  Nahr-kanul 
y2  the  chariot  of  his  greatness 


257 


{Continued  on  Column  //'.) 


COLUMN     IV 

1  the  tabernacle,  the  shrine  Lilmuku, 

2  the  festival  of  Babylon, 
3, 4  his  pageant  of  dignity 

5  within  it,  I  caused  to  decorate 

6  with  beryls  and  stones. 

7  A  temple  for  sacrifices,  the  lofty  citadel 

8  of  Bel  and  Merodach,  god  of  gods, 

9  a  threshold  of  joy  and  supremacy 

10  among  angels  and  spirits, 

1 1  with  the  stores  of  Babylon, 

12  with  cement  and  brick, 

13  like  a  mountain  I  erected. 

14  A  great  temple  of  Ninharissi ' 

15  in  the  centre  of  Babylon 

16  to  the  great  goddess  the  mother  who  created  me, 

17  in  Babylon  I  made. 

18  To  Nebo  of  lofty  intelligence 

19  who  hath  bestowed  (on  me)  the  sceptre  of  justice, 

20  to  preside  over  all  peoples, 

21  a  temple  of  rule  over  men,  and  a  site  for  this  his  temple 
22, 23  in  Babylon,  of  cement  and  brick     ^ 

24  the  fashion  I  fashioned.  v^-^       ^~~~ 

25,  26  To  the  Moon-god,  the  strengthener  of  my  hands 

27  a  large  house  of  alabaster  as  his  temple  ^ 

28  in  Babylon  I  made. 

*  Lacuna.  *  Wife  of  the  sun. 

17 


258  CUNEIFORM  INSCRIPTIONS 

29  To  the  sun,  the  judge  supreme 

30  who  perfects  good  in  my  body, 

31a  house  for  that  guide  of  men,  even  his  house, 
32,  33  in  Babylon,  of  cement  and  brick, 

34  skilfully  did  I  make. 

35  To  the  god  Yav,  establisher  of  fertility 

36  in  my  land,  Bit-Numkan  as  his  temple 

37  in  Babylon  I  built. 

38  To  the  goddess  Gula,  the  regulator 

39  and  benefactress  of  my  life, 

40  Bit-Samit,  and  Bit-haris  the  lofty, 

41,42  as  fanes  in  Babylon,  in  cement  and  brick 

43  strongly  did  I  build. 

44  To  the  divine  Lady  of  Bit  Anna, 

45  rny  gracious  mistress, 

46  Bit-Kiku  in  front  of  her  house 

47  so  as  to  strengthen  the  wall  of  Babylon 

48  I  skilfully  constructed. 

49,  50  To  Ninip  the  breaker  of  the  sword  of  my  foes 

51  a  temple  in  Borsippa  I  made; 

52  and  to  the  Lady  Gula  ■* 

53  the  beautifier  of  my  person  ^ 

54  Bit-Gula,  Bit-Tila,  Bit-Ziba-Tila, 

55  her  three  temples 

56  in  Borsippa  I  erected : 

57  to  the  god  Yav  who  confers 

58  the  fertilizing  rain  upon  my  land, 

59,  60  his  house  (also)  in  Borsippa  I  strongly  built : 

61  to  the  Moon-god  who  upholds 

62  the  fulness  of  my  prosperity 

63  Bit-ti-Anna  ®  as  his  temple, 

64  on  the  mound  near  Bit-Ziba 

65  I  beautifully  constructed  : 

66,  67  Imgur-Bel  and  Nimetti-Belkit 

*  In   I    Mich.    iv.   5.     Gula   is   said   to  command    restored   by   Assurbanipal   to 

be  the  wife   of  the   southern   sun.  the  temple  of  Bit-Anna  after  an  absence 

^  Or,   "  the  favorer  of  my  praises."  in    Elam    of    1,635    years.      See    Smith's 

"  The  goddess  Anna  is   identical   with  "  Assurb.,"  pp.   234,   235. 
the  Nana  whose  image  was  by  her  own 


INSCRIPTION    OF    NEBUCHADNEZZAR  259 

68  the  great  walls  of  Babylon, 

69  .     .     .M  built, 

70  which  Nabopolassar 

71  King,  King  of  Babylon,  the  father  who  begat  me, 

72  had  commenced  but  not  completed  their  beauty 

{Continued  on  Column  V.) 

COLUMN    V 

1  Its  fosse  he  dug 

2  and  of  two  high  embankments 

3  in  cement  and  brick 

4  he  finished  the  mass : 

5,  6  an  embankment  for  pathways  he  made, 
7,  8  Buttresses  of  brick  beyond  the  Euphrates 
9,  10  he  constructed,  but  did  not  complete : 
II,  12  the  rest  from     .     .     .^ 

13  the  best  of  their  lands  I  accumulated: 

14  a  place  for  sacrifice,  as  ornament, 

15,  16  as  far  as  Aibur-sabu  °  near  Babylon 

17  opposite  the  principal  gate 

18  with  brick  and  durniina-turda  stone 

19  as  a  shrine  of  the  great  Lord,  the  god  Merodach 

20  I  built  as  a  house  for  processions. 

21,  22  I  his  eldest  son,  the  chosen  of  his  heart, 

23,  24  Imgur-Bel  and  Nimetti-Bel 

25,  26  the  great  walls  of  Babylon,  completed : 

27  buttresses  for  the  embankment  of  its  fosse, 

28  and  two  long  embankments 

29  with  cement  and  brick  I  built,  and 

30  with  the  embankment  my  father  had  made 

31,  32  I  joined  them;  and  to  the  city  for  protection 
33,  34  I  brought  near  an  embankment  of  enclosure 

35  beyond  the  river,  westward. 

36  The  wall  of  Babylon 

37,  38  I  carried  round  Aibur-sabu 

39  in  the  vicinity  of  Babylon : 

40  for  a  shrine  of  the  great  Lord  Merodach 
41,42  the  whole  enclosure  I  filled  (with  buildings) 
43  with  brick  made  of  kamina-tiirda  stone 

'  Lacuna.  *  Lacuna.  "  An   ornamental   piece   of   water  near  Babylon. 


26o  CUNEIFORM   INSCRIPTIONS 

44  and  brick  of  stone  cut  out  of  mountains. 

45,46  Aibur-sabu  from  the  High  gate, 

47,  48  as  far  as  Istar-Sakipat  1  made, 

49,  50  for  a  shrine  for  his  divinity  I  made  good, 

51  and  with  what  my  father  had  made 

52,  53  I  joined,  and  built  it; 

54>  55>  56  and  the  access  to  Istar-Sakipat  I  made, 

57,  58  which  is  Imgur-Bel  and  Nimetti-Bel, 

59  the  great  gates,  the  whole  temple  of  the  gods, 

60,  61  in  completeness  near  to  Babylon 

62  I  brought  down ; 

63,  64  the  materials  of  those  great  gates 

65  I  put  together  and 

{Continued  on  Column  VI.) 

COLUMN    VI 

1  their  foundations  opposite  to  the  waters 
2,  3  in  cement  and  brick  I  founded, 

4  and  of  strong  stone  of  zamat-hati, 

5  bulls  and  images, 

6  the  building  of  its  interior 

7  skilfully  I  constructed : 

8,  9,  10  tall  cedars  for  their  porticos  I  arranged, 

11  ikki  wood,  cedar  wood, 

12  with  coverings  of  copper, 

13  on  domes  and  arches: 

14,  15  work  in  bronze  I  overlaid  substantially  on  its  gates, 
16,  17  bulls  of  strong  bronze  and  molten  images 

18  for  their  thresholds,  strongly. 

19  Those  large  gates 

20  for  the  admiration  of  multitudes  of  men 

21  ^"ith  wreathed  work  I  filled: 

22  the  abode  of  Imzu-Bel 

23  the  invincible  castle  of  Babylon, 

24  which  no  previous  King  had  effected, 

25  4,000  cubits  complete, 

26  the  walls  of  Babylon 

27  whose  banner  is  invincible, 

28  as  a  high  fortress  by  the  ford  of  the  rising  sun, 

29  I  carried  round  Babylon. 


INSCRIPTION    OF    NEBUCHADNEZZAR  261 

30  Its  fosse  I  dug  and  its  mass 

31  with  cement  and  brick 

32,  33  I  reared  up  and  a  tall  tower  at  its  side 

34  like  a  mountain  I  built. 

35,  36  The  great  gates  whose  walls  I  constructed 

37  with  ikki  and  pine  woods  and  coverings  of  copper 

38  I  overlaid  them, 

39  to  keep  ofif  enemies  from  the  front 

40  of  the  wall  of  unconquered  Babylon. 
41,42  Great  waters  like  the  might  of  the  sea 

43  I  brought  near  in  abundance 

44  and  their  passing  by 

45  was  like  the  passing  by  of  the  great  billows 

46  of  the  Western  ocean  : 

47,  48  passages  through  them  were  none, 
49,  50  but  heaps  of  earth  I  heaped  up, 

51  and  embankments  of  brickwork 

52  I  caused  to  be  constructed. 

53,  54  The  fortresses  I  skilfully  strengthened 

55  and  the  city  of  Babylon 

56  I  fitted  to  be  a  treasure-city. 

57  The  handsome  pile 

58,  59  the  fort  of  Borsippa  I  made  anew : 

60, 61  its  fosse  I  dug  out  and  in  cement  and  brick 

62  I  reared  up  its  mass 

63  Nebuchadnezzar 

[Continued  on  Column  VII.) 

COLUMN    VII 

1  King  of  Babylon 

2  whom  Merodach,  the  Sun,  the  great  Lord, 

3  for  the  holy  places  of  his  city 

4  Babylon  hath  called,  am  I  : 

5  and  Bit-Saggatu  and  Bit-Zida 

6  like  the  radiance  of  the  Sun  I  restored: 

7  the  fanes  of  the  great  gods 

8  I  completely  brightened. 

9  At  former  dates  from  the  days  of  old 
10  to  the  days     .     .     }^ 

"  Lacuna. 


262  CUNEIFORM  INSCRIPTIONS 

11  of  Nabopolassar  King  of  Babylon 

12  the  exalted  father  who  begat  me, 

13  many  a  Prince  who  preceded  me 

14,  15  whose  names  El  had  proclaimed  for  royalty 

16  for  the  city,  my  city,  the  festivals  of  these  gods 

17  in  the  perfected  places 

18  a  princely  temple,  a  large  temple  did  they  make 

19  and  erected  it  as  their  dwelling-places. 

20,21  Their  spoils  in  the  midst  they  accumulated, 

22  they  heapec  up,  and  their  treasures 

23  for  the  festival  Lilmuku 

24  of  the  good  Lord,  Merodach  god  of  gods 

25  they  transferred  into  the  midst  of  Babylon ; 

26,  27  when  at  length  Merodach  who  made  me  for  royalty 

28  and  the  god  Nero  his  mighty  son, 

29  committed  his  people  to  me 

30  as  precious  lives. 

31  Highly  have  I  exalted  their  cities; 

32  (but)  above  Babylon  and  Borsippa 

33  I  have  not  added  a  city 

34  in  the  realm  of  Babylonia 

35  as  a  city  of  my  lofty  foundation. 

36  A  great  temple,  a  house  of  admiration  for  men, 
37,  38  a  vast  construction,  a  lofty  pile, 

39,  40  a  palace  of  My  Royalty  for  the  land  of  Babylon, 
41  in  the  midst  of  the  city  of  Babylon 
42,  43  from  Imgur  Bel  to  Libit-higal 

44  the  ford  of  the  Sun-rise, 

45  from  the  bank  of  the  Euphrates 

46  as  far  as  Aibur-sabu 

47  which  Nabopolassar 

48  King  of  Babylon  the  father  who  begat  me 
49,  50  made  in  brick  and  raised  up  in  its  midst, 

51  but  whose  foundation  was  damaged 

52  by  waters  and  floods 

53,  54  at  Bit-Imli  near  Babylon, 

55,  56  and  the  gates  of  that  palace  were  thrown  down, 
57,  58  of  this  the  structure  with  brickwork  I  repaired 
59  with  its  foundation  and  boundary  wall. 


INSCRIPTION    OF    NEBUCHADNEZZAR  263 

60  and  a  depth  of  waters  I  collected : 

61,62  then  opposite  the  waters  1  laid  its  foundation 

63  and  with  cement  and  brick 

{Continued  oil  Column  VIIJ.) 

COLUMN    VllI 

I,  2  I  skilfully  surrounded  it; 

3,  4  tall  cedars  for  its  porticos  I  fitted  ; 

5,  6  ikki  and  cedar  woods  with  layers  of  copper, 

7  on  domes  and  arches 

8,  9  and  with  bronze  w^ork,  I  strongly  overlaid  its  gates 
ID  with  silver,  gold,  precious  stones, 
II,  12  whatsoever  they  call  them,  in  heaps; 

13  I  valiantly  collected  spoils ; 

14  as  an  adornment  of  the  house  were  they  arranged, 

15  and  were  collected  within  it ; 

16,  17  trophies,  abundance,  royal  treasures, 

18  I  accumulated  and  gathered  together. 

19  As  to  the  moving  of  My  Royalty 

20  to  any  other  city, 

21  there  has  not  arisen  a  desire: 

22  among  any  other  people 

23  no  royal  palace  have  I  built : 

24  the  merchandise  and  treasures  of  my  kingdom 

25,  26,  27  I  did  not  deposit  within  the  provinces  of  Babylon  : 

28  a  pile  for  my  residence 

29,  30  to  grace  My  Royalty  was  not  found : 

31  Therefore  with  reverence  for  Merodach  my  Lord, 

^2,  33  the  exterior  and  interior  in  Babylon 

34  as  his  treasure  city 

35,  36  and  for  the  elevation  of  the  abode  of  My  Rojalty 

37  his  shrine  I  neglected  not : 

38  its  weak  parts  which  were  not  completed, 
■39  its  compartments  that  were  not  remembered, 

40  as  a  securely  compacted  edifice 

41,  42  I  dedicated  and  set  up  as  a  preparation  for  war 

43,  44  by  Imgur  Bel,  the  fortress  of  invincible  Babylon, 

45  400  cubits  in  its  completeness, 

46  a  wall  of  Nimitti-Bel 

47  an  outwork  of  Babylon 


264  CUNEIFORM   INSCRIPTIONS 

48,  49  for  defence.     Two  lofty  embankments, 

50  in  cement  and  brick, 

51a  fortress  like  a  mountain  I  made, 

52  and  in  their  sub-structure 

53  I  built  a  brickwork ; 

54  then  on  its  summit  a  large  edifice 

55  for  the  residence  of  My  Royalty 

56,  57  with  cement  and  brick  I  skilfully  built 

58  and  brought  it  down  by  the  side  of  the  temple : 

59  and  in  the  exact  middle,  on  the  second  day 

60  its  foundation  in  a  solid  depth 

61,62  I  made  good  and  its  summit  I  carried  round; 
63  and  on  the  15th  day  its  beauty 

{Continued  on  Column  IX.) 

COLUMN    IX 

1  I  skilfully  completed 

2  and  exalted  as  an  abode  of  Royalty. 

3,  4  Tall  pines,  the  produce  of  lofty  mountains, 

5  thick  asuhti  wood 

6,  7  and  surman  wood  in  choice  pillars 

8  for  its  covered  porticos  I  arranged. 

9  ikki  and  musritkanna  woods 
10  cedar  and  surman  woods 
III  brought  forth,  and  in  heaps, 

12  with  a  surface  of  silver  and  gold 

13  and  with  coverings  of  copper, 

14,  15  on  domes  and  arches,  and  with  works  of  metal 

16  its  gates  I  strongly  overlaid 

17  and  completely  with  zamat-siono. 

18  I  finished  off  its  top. 

19,  20  A  strong  wall  in  cement  and  brick 

21  like  a  mountain  I  carried  round 

22,  23  a  wall,  a  brick  fortress,  a  great  fortress 

24  with  long  blocks  of  stone 

25,  26  gatherings  from  great  lands  I  made 

2y,  28  and  like  hills  I  upraised  its  head. 

29,  30  That  house  for  admiration  I  caused  to  build 

31  and  for  a  banner  to  hosts  of  men: 

32  with  carved  work  I  fitted  it ; 


INSCRIPTION    OF    NEBUCHADNEZZAR  265 

2^  the  strong  power  of  reverence  for 

34  the  presence  ot  Royalty 

35  environs  its  walls ; 

36,  37  the  least  thing  not  upright  enters  it  not, 

38  that  evil  may  not  make  head. 

39  The  walls  of  the  fortress  of  Babylon 
40,  41  its  defence  in  war  I  raised 

42  and  the  circuit  of  the  city  of  Babylon. 
43,  44  I  have  strengthened  skilfully. 

45  To  Merodach  my  Lord 

46  my  hand  I  lifted  : 

47  O  Merodach  the  Lord,  Chief  of  the  gods, 
48,  49  a  surpassing  Prince  thou  hast  made  me, 
50  and  empire  over  multitudes  of  men, 

51,  52  hast  intrusted  to  me  as  precious  lives ; 

53  thy  power  have  I  extended  on  high, 

54,  55  over  Babylon  thy  city,  before  all  mankind. 

56  No  city  of  the  land  have  I  exalted 

57,  58  as  was  exalted  the  reverence  of  thy  deity : 

59  I  caused  it  to  rest :  and  may  thy  power 

60,  61  bring  its  treasures  abundantly  to  my  land. 

62  I,  whether  as  King  and  embellisher, 

63  am  the  rejoicer  of  thy  heart 

64  or  whether  as  High  Priest  appointed, 

65  embellishing  all  thy  fortresses, 

{Continued  on  Column  X.) 

COLUMN     X 

1,2  For  thy  glory,  O  exalted  Merodach 

3  a  house  have  I  made. 

4  May  its  greatness  advance ! 

5  May  its  fulness  increase ! 

6,  7  in  its  midst  abundance  may  it  acquire ! 

8  May  it3  memorials  be  augmented ! 

9  May  it  receive  within  itself 
10  the  abundant  tribute 

II,  12  of  the  Kings  of  nations  and  of  all  peoples!  ^ 
13.  14  From  the  West  to  the  East  by  the  rising  sun 

'  Compare    Dan.    i.    2,    "  He    brought   the   vessels    into   the    treasure-house    of 
his  god." 


266  CUNEIFORM  INSCRIPTIONS 

15  may  I  have  no  foemen ! 

16  May  they  not  be  multiplied 

17,  18  within,  in  the  midst  thereof,  forever, 
19  Over  the  dark  races  may  he  rule ! 


ACCADIAN  POEM  ON  THE  SEVEN  EVIL  SPIRITS 
Translated  by  Rev.  A.  H.  Sayce,  M.A. 

THE  following  poem  is  one  of  the  numerous  bilingual 
texts,  written  in  the  original  Accadian  with  an  inter- 
linear Assyrian  translation,  which  have  been  brought 
from  the  library  of  Assur-bani-pal,  at  Kouyunjik.  The  seven 
evil  spirits  who  are  mentioned  in  it  are  elsewhere  described  as 
the  seven  storm-clouds  or  winds  whose  leader  seems  to  have 
been  the  dragon  Tiamat  (  "  the  deep  "  )  defeated  by  Bel-Mero- 
dach  in  the  war  of  the  gods.  It  was  these  seven  storm-spirits 
who  were  supposed  to  attack  the  moon  when  it  was  eclipsed, 
as  described  in  an  Accadian  poem  translated  by  Mr.  Fox  Tal- 
bot in  a  previous  volume  of  "  Records  of  the  Past."  Here 
they  are  regarded  as  the  allies  of  the  incubus  or  nightmare. 
We  may  compare  them  with  the  Maruts  or  storm-gods  of  the 
Rig- Veda  (see  Max  Muller,  "  Rig-Veda-Sanhita :  the  Sacred 
Hymns  of  the  Brahmans  translated  and  explained,"  Vol.  I). 
The  author  of  the  present  poem  seems  to  have  been  a  native 
of  the  Babylonian  city  of  Eridu,  and  his  horizon  was  bounded 
by  the  mountains  of  Susiania,  over  whose  summits  the  storms 
raged  from  time  to  time.  A  fragment  of  another  poem  re- 
lating to  Eridu  is  appended,  which  seems  to  celebrate  a  temple 
similar  to  that  recorded  by  Maimonides  in  which  the  Baby- 
lonian gods  gathered  round  the  image  of  the  sun-god  to  lament 
the  death  of  Tammuz. 

A  copy  of  the  cimeiform  text  will  be  found  in  the  "  Cunei- 
form Inscrptions  of  Western  Asia,"  Vol.  I\^,  pi.  15.  M.  Fr. 
Lenormant  has  translated  a  portion  of  it  in  "  La  Magic  cJicc  Ics 
Chaldecns,"  pp.  26,  27. 


ACCADIAN  POEM  ON  THE  SEVEN  EVIL  SPIRITS     267 


AccADiAN  Poem  on  the  Seven  Evil  SriRixs 

OBVERSE 

1  (In)  the  earth  their  borders  were  taken,  and  that  god  ^ 

came  not  forth. 

2  From  the  earth  he  came  not  forth,  (and)  their  power  was 

baneful. 

3  The  heaven  Hke  a  vault  they  extended  and  that  which  had 

no  exit  they  opened.^ 

4  Among  the  stars  of  heaven  their  watch  they  kept  not,  in 

watching  (was)  their  ofifice. 

5  The  mighty  hero  ^  to  heaven  they  exalted,  and  his  father 

he  knew  not.* 

6  The   Fire-god  on  high,  the  supreme,  the  first-born,  the 

mighty,  the  divider  of  the  supreme  crown  of  Anu  ! 

7  The  Fire-god  the  light  that  exalts  him  with  himself  he 

exalts. 

8  Baleful  (are)  those  seven,  destroyers. 

9  For  his  ministers  in  his  dwelling  he  chooses  (them). 

10  O  Fire-god,  those  seven  how  were  they  born,  how  grew 

they  up? 

11  Those  seven  in  the  mountain  of  the  sunset  were  born. 

12  Those  seven  in  the  mountain  of  the  sunrise  grew  up. 

13  In  the  hollows  of  the  earth  have  they  their  dwelling. 

14  On  the  high-places  of  the  earth  are  they  proclaimed. 

15  As  for  them  in  heaven  and  earth  immense  (is)  their  habita- 

tion. 

16  Among  the  gods  their  couch  they  have  not. 

17  Their  name  in  heaven  (and)  earth  exists  not. 

18  Seven  they  are :  in  the  mountain  of  the  sunset  do  they  rise. 

19  Seven  they  are :  in  the  mountain  of  the  sunrise  did  they  set. 

20  Into  the  hollows  of  the  earth  do  they  penetrate.^ 

21  On  the  high  places  of  the  earth  did  they  ascend. 

22  As  for  them,  goods  they  have  not,  in  heaven  and  earth  they 

are  not  known.® 

1  That  is,   the   god  of  fire.  *  In  the   Accadian  text,   "  they   knew 

2  The    Assyrian    has,    "  Unto    heaven         not." 

that  which   was  not   seen   they  raised."  *  In   the   Accadian,    "  cause    the    foot 

3  The   Assyrian   adds,    "  the   first-bom         to  dwell." 

supreme."  '  In  the   Assyrian,    "  learned." 


268  CUx\EIFOR.\I   INSCRIPTIONS 

OBVERSE 

23  Unto  Merodach  ^  draw  near,  and  this  word  may  he  say 

unto  thee.^ 

24  Of  those  baleful  seven,  as  many  as  he  sets  before  thee, 

their  might  may  he  give  thee, 

25  according  to  the  command  of  his  blessed  mouth,  (he  who 

is)  the  supreme  judge  of  Anu. 

26  The  Fire-god  unto  Merodach  draws  near,  and  this  word 

he  saith  unto  thee. 

27  In  the  pavilion,  the  resting-place  of  might,  this  word  he 

hears,  and 

28  to  his  father  Hea  ^  to  his  house  he  descends,  and  speaks : 

29  O  my  father,  the  Fire-god  unto  the  rising  of  the  sun  has 

penetrated,  and  these  secret  words  has  uttered. 

30  Learning  the  story  of  those  seven,  their  places  grant  thou 

to  another. 

31  Enlarge  the  ears,  O  son  of  Eridu.^° 

32  Hea  his  son  Merodach  answered : 

33  My  son,  those  seven  dwell  in  earth ; 

34  those  seven  from  the  earth  have  issued. 

REVERSE 

35  Those  seven  in  the  earth  were  born, 

36  those  seven  in  the  earth  grew  up. 

37  The  forces  of  the  deep  for  war  ^  have  drawn  near. 

38  Go,  my  son  Merodach ! 

39  (for)  the  laurel,  the  baleful  tree  that  breaks  in  pieces  the 

incubi, 

40  the  name  whereof  Hea  remembers  in  his  heart. 

4.    In  the  mighty  enclosure,  the  girdle  of  Eridu  which  is  to 
be  praised, 

42  to  roof  and  foundation  may  the  fire  ascend  and  to  (work) 

evil  may  those  seven  never  draw  near. 

43  Like  a  broad  scimitar  in  a  broad  place  bid  (thine)  hand 

rest ;  and 

44  In  circling  fire  by  night  and  by  day  ^  on  the  (sick)  man's 

head  may  it  abide. 

''  In    the    Accadian    text,    Merodach,  was  near  the  junction  of  the  Euphrates 

the  mediator  and  protector  of  mankind,  and  Tigris,  on  the  Arabian  side  of  the 

is  called  "  protector  of  the  covenant."  river.     It   was  one  of  the  oldest   cities 

*  That  is,   the  fire-god.  of  Chaldea. 

■Ilea,  the  god  of  the  waters,  was  the  '  Literally,  "  warlike  expedition." 

father  of  iMero(i;ich.   the  sun-god.  *  in  the  Accadian,  "  day  (and)  night." 

w  ••  Eridu,"  the  "  Rata  "  of  Ptolemy, 


f 


ACCADIAN    FUEM  ON  THE  SEVEN   EVIL  SI'IRITS     269 

45  At  night  mingle  the  potion  and  at  dawn  in  his  hand  let 

him  raise  (it). 

46  In  the  night  a  precept  ^  in  a  holy  book,*  in  bed,  on  the 

sick  man's  head  let  them  place.'' 

47  The  hero  (Merodach)  unto  his  warriors  sends: 

48  Let  the  Fire-god  seize  on  the  incubus. 

49  Those  baleful  seven  may  he  remove  and  their  bodies  may 

he  bind. 

50  During  the  day  the  sickness  (caused  by)  the  incubus  (let 

him)  overcome. 

51  May  the  Fire-god  bring  back  the  mighty  powers  to  their 

foundations. 

52  May  Nin-ci-gal  **  the  wife  of  (Hea)  establish  before  her  the 

bile  (of  the  man). 

53  Burn  up  the  sickness  "... 

54  May  Nin-akha-kuddu  ®  seize  upon  his  body  and  abide  upon 

his  head, 

55  according  to  the  word  of  Nin-akha-kuddu, 

56  (in)  the  enclosure  of  Eridu. 

57  (In)  the  mighty  girdle  of  the  deep  and  of  Eridu  may  she 

remember  his  return  (to  health). 

58  In  (her)  great  watch  may  she  keep  (away)  the  incubus 

supreme  among  the  gods  (that  is)  upon  his  head,  and  in 
the  night  may  she  watch  him. 

59  (By)  night  and  day  to  the  prospering  hands  of  the  Sun- 

god  may  she  intrust  him. 

Conclusion. 

60  (In)  Eridu  a  dark  pine  grew,  in  a  holy  place  it  was  planted. 

61  Its  (crown)  was  white  crystal  wdiich  toward  the  deep  spread. 

62  The     .     .     .^  of  Hea  (was)  its  pasturage  in  Eridu,  a  canal 

full  (of  waters). 

63  Its  seat  (was)  the  (central)  place  of  this  earth. ^^ 

64  Its  shrine  (was)  the  couch  of  mother  Zicum.^ 

' "  Masai  "    (mashal),   as   in   Hebrew,  ^  In    the    Accadian,    "  the    sick    head 

"  a  proverb."  (and)   sick  heart."     Then  follows  a   la- 

*  Literally,   "  tablet."  cuna. 

s  It  is  evident  that  the  poem  was  to  ^  Apparently  another  name  of  Nin-ci- 

be   used   as   a   charm    in    case    of   sick-  gal. 

ness.     Compare  the  phylacteries  of  the  "  Lacuna. 

Jews.  ^^  Compare  the  Greek  idea  of  Delphi 

«  "  Nin-ci-gal  "     ("  the     Lady    of    the  as    the    central  oiJ.(t>a\6i   or    "  navel  "    of 

Mighty      Country  ")      was      Queen      of  the  earth. 

Hades,     and    identified    with     Gula,    or  ^  Zicum.  or  Zieara,   was   the   primeval 

Bahu  (the  "  chaos  "  ["  bohu  "]  of  Gen-  goddess,   "  the  mother  of  Anu  and  the 

i.    2),    "  the    Lady    of    the    House    of  gods." 
Death." 


27©  CUNEIFORM    INSCRIPTIONS 

65  The     .     .     .^  of  its  holy  house  like  a  forest  spread  its  shade  ; 

there  (was)  none  who  within  entered  not. 

66  (It  was  the  seat)  of  the  mighty  the  mother,  begetter  of  Anu.* 

67  Within  it  (also  was)  Tammuz.* 

(Of  the  two  next  and  last  lines  only  the  last  word,  "  the 
universe,"  remains.) 

Charm  for  Averting  the  Seven  Evil  Spirits 

For  the  sake  of  completeness  a  charm  for  averting  the  at- 
tack of  the  seven  evil  spirits  or  storm-clouds  may  be  added  here, 
though  the  larger  part  of  it  has  already  been  translated  by 
Mr.  Fox  Talbot  in  "  Records  of  the  Past,"  Vol.  Ill,  p.  143. 
It  forms  part  of  the  great  collection  of  magical  formula,  and 
is  lithographed  in  the  "  Cuneiform  Inscriptions  of  Western 
Asia,"  Vol.  IV,  pi.  2,  col.  v,  lines  30-60. 

1  Seven  (are)  they,  seven  (are)  they! 

2  In  the  channel  of  the  deep  seven  (are)  they ! 

3  (In)  the  radiance  of  heaven  seven  (are)  they! 

4  In  the  channel  of  the  deep  in  a  palace  grew  they  up. 

5  Male  they  (are)  not,  female  they  (are)  not.^ 

6  (In)  the  midst  of  the  deep  (are)  their  paths. 

7  Wife  they  have  not,  son  they  have  not. 

8  Order  (and)  kindness  know  they  not. 

9  Prayer  (and)  supplication  hear  they  not. 

10  The  cavern  in  the  mountain  they  enter. 

11  Unto  Hea  (are)  they  hostile. 

12  The  throne-bearers  of  the  gods  (are)  they. 

13  Disturbing  the  lily  in  the  torrents  are  they  set. 

14  Baleful  (are)  they,  baleful  (are)  they. 

15  Seven  (are)  they,  seven  (are)  they,  seven  twice  again  (are) 

they. 

16  May  the  spirits  of  heaven  remember,  may  the  spirits  of 

earth  remember. 

*  Lacuna.  is  in  accordance  with  the  position  h«Id 

*  That   is,    of   Zicum.  by    the    woman    in    Accad;     in    the    Ac- 

*  Tammuz,  called  '  Du-zi  "  ("the  cadian  Table  of  Laws,  for  instance, 
[only]  son  ")  in  Accadian,  was  a  form  translated  in  "  Records  of  the  Past," 
of  the  sun-Kod.  His  death  through  the  vol.  iii.  p.  23,  the  denial  of  the  father 
darkness  of  winter  cau.sed  I  star  to  de-  by  the  son  is  punished  very  leniently 
scend  into  Hades  in  search  of  him.  in    comparison    with    the    denial    of    the 

^  The    Accadian    text,    "  Female    they         mother, 
are  not,  male  they  are  not."    This  order 


CHALDEAN    HYMNS   TO   THE   SUN  271 

CHALDEAN  HYMNS  TO  THE  SUN 
Translated  by  Francois  Lenormant 

THE  sun-god,  called  in  the  Accadian  Utii  and  Parra  (the 
latter  is  of  less  frequent  occurrence),  and  in  the  Semitic 
Assyrian  Somas,  held  a  less  important  rank  in  the  divine 
hierarchy  of  the  Chaldaic-Babylonian  pantheon,  afterward 
adopted  by  the  Assyrians,  than  the  moon-god  (in  the  Accadian 
Akii,,  Eniaiina,  and  Huru-ld;  in  the  Assyrian  Sin),  who  was 
even  sometimes  said  to  be  his  father.  His  principal  and  most 
common  title  was  "  Judge  of  Heaven  and  Earth,"  in  the  Acca- 
dian diknd  ana  kia,  in  the  Assyrian  dainii  sa  same  u  irtsiti.  The 
most  important  sanctuaries  of  the  deity  were  at  Larsam,  in 
southern  Chaldaea,  and  Sippara,  in  thq,  rjorth  of  Babylonia. 

Some  few  fragments  of  liturgical  or  magical  hymns  ad- 
dressed to  Shamas  have  come  down  to  us.  These  are  five  in 
number,  and  I  give  a  translation  of  them  here.  They  have  all 
been  studied  previously  by  other  Assyriologists,  but  I  think 
the  present  interpretation  of  them  is  superior  to  any  which 
has  as  yet  been  furnished. 

The  following  are  the  chief  bibliographical  data  concerning 
them : 

I.  The  primitive  Accadian  text,  accompanied  by  an  inter- 
linear Assyrian  version  published  in  the  ''  Cuneiform  Inscrip- 
tions of  Western  Asia,"  Vol.  IV,  pi.  20,  No.  2.  I  put  forth 
a  first  attempt  at  a  translation  in  my  "  Magic  cliea  les  Chal- 
decns  "  (p.  165),  and  since  then  M.  Friedrich  Delitzsch  has 
given  a  much  better  explanation  of  it  ("  G.  Smith's  Chalddische 
Genesis,"  p.  284).  Of  this  hymn  we  possess  only  the  first  five 
lines. 

II.  The  primitive  Accadian  text,  with  an  interlinear  Assy- 
rian version,  is  published  in  the  "  Cuneiform  Inscriptions  of 
Western  Asia,"  Vol.  IV,  pi.  19,  No.  2.  M.  DeHtzsch  has  given 
a  German  translation  of  it  in  "  G.  Smith's  Chalddische  Genesis," 
p.  284,  and  a  revised  one  in  English  has  just  appeared  in  Prof. 
Sayce's  "  Lectures  upon  Babylonian  Literature,"  p.  43, 

III.  A  similar  sacred  text,  published  in  the  "  Cuneiform 
Inscriptions  of  Western  Asia,"  Vol.  IV,  pi.  28,  No.  i,  in  which 


272  CUNEIFORM    INSCRIPTIONS 

the  indications  as  to  the  obverse  and  reverse  of  the  tablet  are 
incorrect  and  ought  to  be  altered.  The  two  fragments  left 
to  us,  separated  by  a  gap,  the  extent  of  which  it  is  at  present 
impossible  to  estimate,  belong  to  an  incantatory  hymn  des- 
tined to  effect  the  cure  of  the  king's  disease.  Interpretations 
have  been  attempted  in  my  "  Premieres  Civilisations  "  (Vol. 
II,  p.  165  et  scq.),  and  in  the  appendices  added  by  M.  Fried- 
rich  Delitzsch  to  his  German  translation  of  G.  Smith's  work, 
already  cited. 

IV.  The  primitive  Accadian  text  with  an  interlinear  Assy- 
rian version,  published  in  the  "  Cuneiform  Inscriptions  of 
Western  Asia,"  Vol.  IV,  pi.  17,  col.  i.  This  hymn,  like  the 
preceding  one,  is  intended  to  be  recited  by  the  priest  of  magic 
in  order  to  cure  the  invalid  king.  I  gave  a  very  imperfect 
translation  of  it  in  my  "  Magie  chcs  les  Chaldccns  "  (p.  166). 

V.  We  possess  only  the  Semitic  Assyrian  version  of  this 
text ;  it  was  published  in  the  "  Cuneiform  Inscriptions  of 
Western  Asia,'"  Vol.  IV,  pi.  17,  col.  2.  As  yet,  no  one  has 
produced  a  complete  translation  of  this  hymn ;  but  a  few  pas- 
sages have  been  quoted  by  M.  Friedrich  Delitzsch  ("  G. 
Smith's  Chalddische  Genesis,"  p.  284)  and  myself  ("  La  Magie 
chez  les  Chaldeens,"  p.  164,  and  pp.  179,  180,  of  the  English 
edition,  1877). 

I  refer  the  reader  to  the  various  publications  above  men- 
tioned for  a  convincing  proof  of  the  entirely  revised  character 
of  the  translations  here  submitted  to  him,  and  I  think  he  will 
grant  that  I  have  made  some  progress  in  this  branch  of  knowl- 
edge, since  my  first  attempts  many  years  ago. 

Chaldean  Hymns  to  the  Sun 

first  hymn 

1  Magical  incantation. 

2  Sun,  from  the  foundations  of  heaven  thou  art  risen ; 

3  thou  hast  unfastened  the  bolts  of  the  shining  skies ; 

4  thou  hast  opened  the  door  of  heaven. 

5  Sun,  above  the  countries  thou  hast  raised  thy  head. 

6  Sun,  thou  hast  covered  the  immensity  of  the  heavens  and 

the  terrestrial  countries. 


I 


CHALDEAN    HYMNS   TO   THE   SUN  273 

(The  fragments  of  the  four  following  lines  arc  too  mutilated 
to  furnish  any  connected  sense  ;  all  the  rest  of  the  hymn  is  en- 
tirely wanting.) 

SECOND    HYMN  ^ 

1  Lord,  illuminator  of  the  darkness,  who  piercest  the  face 

of  darkness, 

2  merciful  god,  who  settest  up  those  that  are  bowed  down, 

who  sustainest  the  weak, 

3  toward  the  light  the  great  gods  direct  their  glances, 

4  the  archangels  of  the  abyss,^  every  one  of  them,  contem- 

plate eagerly  thy  face. 

5  The  language  of  praise,^  as  one  word,  thou  directest  it. 

6  The  host  of  their  heads  seeks  the  light  of  the  Sun  in  the 

South.* 

7  Like  a  bridegroom  thou  restest  joyful  and  gracious.^ 

8  In  thy  illumination  thou  dost  reach  afar  to  the  boundaries 

of  heaven.® 

9  Thou  art  the  banner  of  the  vast  earth. 

10  O  God !   the  men  who  dwell  afar  off  contemplate  thee  and 

rejoice. 

1 1  The  great  gods  fix     .     .     ."^ 

12  Nourisher  of  the  luminous  heavens,  who  favorest    .    .    .^ 

13  He  who  has  not  turned  his  hands  (toward  thee     .     .     .^ 

14  .     .     .« 

THIRD     HYMN 

1  Thou  who  marchest  before     .     .     .* 

2  With  Anu  and  Bel     .     .     .* 

3  The  support  of  crowds  of  men,  direct  them ! 

4  He  who  rules  in  heaven,  he  who  arranges,  is  thyself. 

5  He  who  establishes  truth  in  the  thoughts  of  the  nations,  is 

thyself. 

6  Thou  knowest  the  truth,  thou  knowest  what  is  false. 

7  Sun,  justice  has  raised  its  head  ; 

^  See     also      Lenormant,      "  Chaldean  *  "  Like  a   wife   thou    submittest   thy- 

Magic,"  p.   180.  self,    cheerful   and   kindly."— Sayce. 

^  In  the  Assyrian  version,  "  The  arch-  '  In  the  Assyrian  version,  "  Thou  art 

angels  of  the  earth."  the    illuminator    of    the    limits    of    the 

*  In  the  Assyrian  version,  "  The  eager  distant  heavens." 

language."  '  Here  occurs  a  word  which  I  cannot 

*  The    Assyrian    version    has    simply,         yet  make  out. 
"  of  the  sun."  •  Lacuns. 

18 


274 


CUNEIFORM    INSCRIPTIONS 


8  Sun,  falsehood,  like  envy,  has  spoken  calumny. 

9  Sun,  the  servant  of  Anu  and  Bel "  is  thyself; 

10  Sun,  the  supreme  judge  of  heaven  and  earth  is  thyself. 

11  Sun,     .     .     . 

(In  this  place  occurs  the  gap  between  the  two  fragments  on 
the  obverse  and  on  the  reverse  of  the  tablet.) 

12  Sun,  the  supreme  judge  of  the  countries,  is  thyself. 

13  The  Lord  of  living  beings,  the  one  merciful  to  the  coun- 

tries, is  thyself. 

14  Sun,  illuminate  this  day  the  King,  son  of  his  god,^''  make 

him  shine ! 

15  Everything  that  is  working  evil  in  his  body,  may  that  be 

driven  elsewhere. 

16  Like  a  cruse  of     .     .     .^  purify  him ! 

17  Like  a  cruse  of  milk,  make  him  flow ! 

18  May  it  flow  like  molten  bronze ! 

19  Deliver  him  from  his  infirmity ! 

20  Then,  when  he  revives,  may  thy  sublimity  direct  him ! 

21  And  me,  the  magician,  thy  obedient  servant,  direct  me ! 


FOURTH    HYMN 

1  Great  Lord,  from  the  midst  of  the  shining  heavens  at  thy 

rising, 

2  valiant  hero,  Sun,  from  the  midst  of  the  shining  heavens, 

at  thy  rising, 

3  in  the  bolts  of  the  shining  heavens,  in  the  entrance  which 

opens  heaven,  at  thy  rising 

4  in  the  bar  of  the  door  of  the  shining  heavens,  in     .     .     ." 

at  thy  rising, 

5  in  the   great   door   of  the   shining   heavens,   when   thou 

openest  it. 

6  in  the  highest  (summits)  of  the  shining  heavens,  at  the 

time  of  thy  rapid  course, 

7  the  celestial  archangels  with  respect  and  joy  press  around 

thee; 

*  In   the    Accadian,    "  Ana   and    Mul-  *  Here    follows    an    incomprehensible 

ge."  word. 

10  Meaning  the  pious  king.  ''Lacuna. 


CHALDEAN    HYMNS    TO    THE   SUN  275 

8  the  servants  of  the  Lady  of  crowns  ■'  lead  thee  in  a  festive 

manner; 

9  the     .     .     .*  for  the  repose  of  thy  heart  fix  thy  days  ; 

10  the  multitudes  of  the  crowds  on  the  earth  turn  their  eyes 

often  toward  thee ; 

1 1  the  Spirits  of  heaven  and  earth  lead  thee. 

12  The     .     .     .*  thou  crushest  them  with  thy  strength, 

13  .     .     .*  thou  discoverest  them, 

14  .     .     .•*  thou  causest  to  seize, 

15  .     .     .*  thou  directest. 

(I  am  obliged  here  to  pass  over  five  lines  which  are  too 
mutilated  for  me  to  attempt  to  translate  them  with  any  degree 
of  certainty.) 

21  The  Lord,  as  to  me,  has  sent  me ; 

22  the  great  god,  Hea,  as  to  me,  has  sent  me.^ 

23  Settle  what  has  reference  to  him,**  teach  the  order  which 

concerns  him,  decide  the  question  relating  to  him. 

24  Vhou,  in  thy  course  thou  directest  the  human  race ; 

25  cast  upon  him  a  ray  of  peace,  and  let  it  cure  his  suffering. 

26  The  man,  son  of  his  god,^  has  laid  before  thee  his  short- 

comings and  his  transgressions ; 
2y  his  feet  and  his  hands  are  in  pain,  grievously  defiled  by 
disease. 

28  Sun,  to  the  lifting  up  of  my  hands  pay  attention ; 

29  eat  his  food,  receive  the  victim,  give  his  god  (for  a  sup- 

port) to  his  hand ! 

30  By  his  order  let  his  shortcomings  be  pardoned !    let  his 

transgressions  be  blotted  out ! 

31  May  his  trouble  leave  him !    may  he  recover  from  his  dis- 

ease! 

32  Give  back  life  to  the  King !  ^ 

33  Then,  on  the  day  that  he  revives,  may  thy  sublimity  en- 

velop him ! 

34  Direct  the  King  who  is  in  subjection  to  thee ! 

35  And  me,  the  magician,  thy  humble  servant,  direct  me ! 

'  In    the    Assyrian    version,    "  of    the  ^  The  invalid  on  behalf  of  whom  the 

Lady   of   the   gods."  invocation   is  recited. 

*  LacunEE.  '  The  pious  man. 

5  There  is  no  Assyrian  version  of  this  ^  From    this    verse    onward     the     As- 

line;    we  have  only  the  Accadian.  Syrian  version  is  wanting. 


276  CUNEIFORM    INSCRIPTIONS 

FIFTH    HYMN  ® 

1  Magical  incantation. 

2  I   have   invoked   thee,  O  Sun,   in  the   midst  of  the  high 

heavens. 

3  Thou  art  in  the  shadow  of  the  cedar,  and 

4  thy  feet  rest  on  the  summits. 

5  The  countries  have  called  thee  eagerly,  they  have  directed 

their  looks  toward  thee,  O  Friend  ; 

6  thy  brilliant  light  illuminates  every  land. 

7  overthrowing  all  that  impedes  thee,  assemble  the   coun- 

tries, 

8  for  thou,  O  Sun,  knowest  their  boundaries. 

9  Thou  who  annihilatest  falsehood,  who  dissipatest  the  evil 

influence 

10  of  wonders,  omens,  sorceries,  dreams,  evil  apparitions, 

11  who  turnest  to  a  happy  issue  malicious  designs,  who  an- 

nihilatest men  and  countries 

12  that  devote   themselves  to   fatal   sorceries,   I  have  taken 

refuge  in  thy  presence. 

13  .     .     .^0 

14  Do  not  allow  those  who  make  spells,  and  are  hardened,  to 

arise ; 

15  Frighten  their  heart     .     .     } 

16  Settle  also,  O  Sun,  light  of  the  great  gods. 

17  Right  into  my  marrow,  O  Lords  of  breath,  that  I  may  re- 

joice, even  I. 

18  May  the  gods  who  have  created  me  take  my  hands ! 

19  Direct  the  breath  of  my  mouth !  my  hands 

20  direct  them  also.  Lord,  light  of  the  legions  of  the  heavens, 

Sun,  O  Judge ! 

21  The  day,  the  month,  the  year     .     .     .^ 

22  .     .     .^  conjure  the  spell ! 

27,  .     .     .^  deliver  from  the  infirmity ! 

■  Cf.     also     "  Chaldean    Magic,"     pp.  ^°  Here  I  am  obliged  to  omit  a  line, 

18s,   186.  which  I  cannot  yet  make  out. 

1  Lacunae. 


% 


TWO    ACCADIAN    HYMNS  277 

TWO    ACCADIAN    HYMNS 
Translated  by  Rev.  A.  H.  Sayce,  M.A. 

THE  two  following  hymns,  both  of  which  are  unfortu- 
nately mutilated,  are  interesting  from  their  subject- 
matter.  The  first  is  addressed  to  the  sun-god  Tam- 
muz,  the  husband  of  Istar,  slain  by  the  boar's  tusk  of  winter, 
and  sought  by  the  goddess  in  the  underground  world.  It  is 
this  visit  which  is  described  in  the  mythological  poem  known  as 
the  "  Descent  of  Istar  into  Hades  "  ( "  Records  of  the  Past," 
Vol.  I,  p.  143).  The  myth  of  Tammuz  and  Istar  passed, 
through  the  Phoenicians,  to  the  Greeks,  among  whom  Adonis 
and  Aphrodite  represent  the  personages  of  the  ancient  Acca- 
dian  legend.  Tammuz  is  referred  to  in  Ezek.  viii.  14.  (See 
"Records  of  the  Past,"  Vol.  IX,  p.  147.)  The  second  hymn 
treats  of  the  world-mountain,  the  Atlas  of  the  Greeks,  which 
supports  the  heaven  with  its  stars,  and  is  rooted  in  Hades. 
Under  its  other  name,  "  Kharsak-kurra,"  or  "  Mountain  of 
the  East,"  it  was  identified  with  the  present  Mount  Elwend, 
and  was  regarded  as  the  spot  where  the  ark  had  rested,  and 
where  the  gods  had  their  seat.  A  reference  is  made  to  it  in 
Isa.  xiv.  13.  Both  hymns  illustrate  the  imagery  and  metaphor 
out  of  which  grew  the  mythology  of  primeval  Babylonia,  and 
oflfer  curious  parallels  to  the  Aryan  hymns  of  the  Rig- Veda. 
The  cuneiform  texts  are  lithographed  in  the  "  Cuneiform  In- 
scriptions of  Western  Asia,"  Vol.  IV,  2^,  i,  2. 

Two  AccADiAN  Hymns 
I 

1  O  shepherd,^  Lord  Tammuz.  Bridegroom^  of  Istar! 

2  Lord  of  Hades,  Lord  of  Tul-Sukhba ! 

3  Understanding  one,  who  among  the  papyri  the  water  drinks 

not! 

4  His  brood  in  the  desert,  even  the  reed,  he  created  not.^ 

^  The  earlv  Accadian  kings  frequently  * "  Khamir,"       literally      '"  red  "      or 

call  themselves   "  shepherds."     Accord-  "  blushing    one,"    in    reference    to    the 

ing  to    Berosus,   Alorus,   the   first   ante-  glow  of  the  setting  sun. 

diluvian   king  of   Babylonia,   gave  him-  '  Or,  "  was  not  green." 
self     the     same     title.       Compare     the 
Homeric  notiviv  \auv. 


:73  CUNEIFORM    INSCRIPTIONS 

5  Its  bulrush  in  his  canal  he  lifted  not  up. 

6  The  roots  of  the  bulrush  were  carried  away. 

7  O  god  of  the  world,  who  among  the  papyri  the  water  drinks 

not! 


II 

1  O  mighty  mountain  of  Bel,  Im-kharsak,''  whose  head  rivals 

heaven,  whose  root  (is)  the  holy  deep ! 

2  Among  the  mountains,  like  a  strong  wild  bull,  it  lieth  down. 

3  Its  horn  like  the  brilliance  of  the  sun  is  bright. 

4  Like  the  star  of  heaven  **  it  is  a  prophet  and  is  filled  with 

sheen. 

5  O  mighty  mother  of  Beltis,  daughter  of  Bit-Esir :  splendor 

of  Bit-kurra,"  appointment  of  Bit-Gigune,  handmaid  of 
Bit-Cigusurra !  * 


ACCADIAN  PROVERBS  AND  SONGS 
Translated  by  Rev.  A.  H.  Sayce,  M.A. 

THE  following  is  a  selection  from  an  interesting  collec- 
tion of  Accadian  songs  and  proverbs,  given  in  a  muti- 
lated reading-book  of  the  ancient  language  which  was 
compiled  for  the  use  of  Assyrian  (or  rather  Semitic  Babylonian) 
students.  These  sentences  were  drawn  up  at  a  time  when  it 
was  necessary  for  the  scribes  to  be  familiar  with  the  old  lan- 
guage of  Accad,  and  to  be  able  to  translate  it  into  Assyrian, 
and  hence  these  phrases  are  of  very  great  philological  value, 
since  they  indicate  often  analogous  words  and  various  verbal 
forms.  The  Assyrian  translation  and  the  Accadian  texts  are 
arranged  in  parallel  columns.  Some  of  the  proverbs  must  be 
taken  from  an  agricultural  treatise  of  the  same  nature  as  the 
"  Works  and  Days  "  of  Hesiod.  Copies  of  the  texts  will  be 
found  in  the  "  Cuneiform  Inscriptions  of  Western  Asia,"  Vol. 
11,  i5>  i6. 

*  Lacuna.  *  "  The  temple  of  the  East." 

"  "  Wind  of   the   mountain."  *  "  The  temple  of  the  land  of  forests." 

'  That   is,   Dilbat,   "  the   prophet,"  or  "  Lacuna. 

Venus,  the  morning-star. 


ACCADIAN    PROVERBS  279 


AccADiAN  Proverbs 

1  Door  and  bolt  are  made  fast. 

2  Oracle  to  oracle :  to  the  oracle  it  is  brought.^ 

3  The  cut  beam  he  strikes :  the  strong  beam  he  shapes. 

4  The  resting-place  of  the  field  which   (is)   in  the  house  he 

will  establish. 

5  Within  the  court  of  the  house  he  feels  himself  small. 

6  A  heap  of  witnesses  -  as  his  foundation  he  has  made  strong. 

7  Once  and  twice  he  has  made  gains ;  ^  yet  he  is  not  content. 

8  By  -himself  he  dug  and  wrought."' 

9  For  silver  his  resting-place  he  shall  buy. 

10  On  his  heap  of  bricks  a  building  he  builds  not,  a  beam  he 

set  not  up. 

11  A  house  like  his  own  house  one  man  to  another  consigns. 

12  If  the  house  he  contracts  for  he  does  not  complete,  10 

shekels  of  silver  he  pays. 

13  The  joists  of  his  wall  he  plasters. 

14  In  the  month  Marchesvan,^  the  30th  day  (let  him  choose) 

for  removal. 

15  (Let  him  choose  it,  too,)  for  the  burning  of  weeds. 

16  The  tenant  of  the  farm  two-thirds  of  the  produce  on  his 

own  head  to  the  master  of  the  orchard  pays  out. 

AccADiAN  Songs 

26  (If)  evil 

thou  hast  done, 

(to)  the  sea  forever 

.     .     .^  thou  goest. 
23  My  city  bless : 

among  my  men 

fully  prosper  me. 
26  Bless  everything ; 

and  to  (my)  dress  be  favorable. 

*  That   is,  "compared."  'That  is,  "the  more  a  man  has,  the 

2  Accadia'n    "  izzi    ribanna,"    Assyrian         more   he   wants." 
"  igar  kasritu  "   ("  heap  of  covenant  "),  *  That  is,  "  if  you  want  a  thing  done, 

like    the    Hebrew    "  Galeed,"    Aramaic        do  it  yourself." 
"  Yegar-sahadutha  "    (Gen.   xxxi.   47).  ^  October. 

°  Lacuna. 


28o  CUNEIFORM    INSCRIPTIONS 

28  Before  the  oxen  as  they  maich 
in  the  grain  thou  Uest  down. 

30  My  knees  are  marching, 
my  feet  are  not  resting: 
with  no  wealth  of  thine  own, 
grain  thou  begettest  for  me. 

34  A  heifer  am  I ; 

to  the  cow  I  am  yoked: 
the  plough-handle  is  strong ; 
lift  it  up,  lift  it  up ! 

53  May  he  perform  vengeance : 
may  he  return  also 
(to  him)  who  gives. 

55  The  marsh  as  though  it  were  not  he  passes  ;  ^ 

the  slain  as  though  they  were  not     .     .     .^     he  makes  good. 

57  To  the  waters  their  god  ® 
has  returned : 

to  the  house  of  bright  things 
he  descended  (as)  an  icicle : 
(on)  a  seat  of  snow 
he  grew  not  old  in  wisdom. 

8 

10  Like  an  oven 
(which  is)  old 
against  thy  foes 
be  hard. 

15  Thou  wentest,  thou  spoiledst 
the  land  of  the  foe  ; 
(for)  he  went,  he  spoiled 
thy  land,  (even)  the  foe. 

^  1  have  translated  this  line  from  the  and    could    not    therefore    supply    the 

Accadian,      the      Assyrian     text     being  translation. 

wanting,    and   the   words   "  a    recent    la-  **  Lacunae. 

cuna  "     being     written     instead.       This  *  This    seems    to    be    quoted    from    a 

makes     it     clear    that    the     scribe    who  hymn   describing  the  return   of  Oannes 

copied    the    tablet    for    Assur-bani-pal's  to  the  Persian  Gulf, 
library    did    not    understand    Accadian 


1':^' 
h 


BABYLOMIAN    i'UBLIC    DUCUMiilNTS  281 

18  Kingship 

in  its  going  forth 

(is)  hke  a  royal  robc(?) 

19  Into  the  river  thou  plungest,  and 

thy  water  (is)  swollen 

at  the  time  :  ^'^ 

into  the  orchard  thou  plungest,  and 

thy  fruit 

(is)  bitter. 

34  The  corn  (is)  high, 
it  is  flourishing; 
iiow 

is  it  known? 
The  corn  (is)  bearded, 
it  is  flourishing; 
how 
is  it  known  ? 

42  The  fruit  of  death 
may  the  man  eat, 
(and  yet)  the  fruit  of  life 
may  he  achieve. 

BABYLONIAN  PUBLIC  DOCUMENTS  CONCERNING 
PRIVATE  PERSONS 

Edited  by  MM.  Oppert  and  Menant 

THESE  translations  are  taken  from  a  French  work  pub- 
lished by  Dr.  Oppert  and  M.  Menant ;  ^  the  versions 
have  been  revised,  in  some  essential  points,  for  the 
"  Records  of  the  Past,"  by  Dr.  Oppert,  who  holds  himself  per- 
sonally responsible  for  the  exact  representation  of  the  sense  of 
these  documents ;  but  on  account  of  the  unusual  difficulty  of 
these  texts,  the  reader  may  easily  be  convinced  that  for  a  long 
time  yet,  and  particularly  in  details  of  minor  importance,  there 
will  remain  room  enough  for  a  conscientious  improvement  of 
all  previous  translations. 

*"  See     "  Cuneiform     Inscriptions     of        ments  juridiques  de  I'Assyrie   et   de   la 
Western  Asia,"  vol.  i.  25.  10.  Chaldee,"  par  J.   Oppert  et  J.   Menant, 

^  The    title    of    the    work    is    "  Docu-         Paris,   1877. 


282  CUNEIFORM    INSCRIPTIONS 

BABYLONIAN  PRIVATE  CONTRACTS 

The  Stone  of  Za'aleh 

This  document,  engraved  on  a  small  broken  slab  of  basalt, 
is  dated  from  the  first  year  of  the  reign  of  Marduk-idin-akhe. 
It  was  discovered  long  ago  in  the  small  mound  of  Za'aleh,  on 
the  left  bank  of  the  Euphrates,  a  few  miles  northwest  of 
Babylon.  The  text  forms  two  columns  of  cursive  Babylonian 
characters ;  the  first  column  is  extremely  damaged.  Though 
defaced,  this  contract  offers  some  interest  by  its  differing  from 
other  documents  of  the  aforesaid  reign.  It  has  been  published 
in  the  first  volume  of  the  collection  of  the  British  Museum 
("  W.  A.  I.,"  pi.  66),  and  translated  for  the  first  time  by  Dr. 
Oppert,  ''  Expedition  en  Mcsopotamie,"  t.  i,  p.  253. 

COLUMN  I 

Covenant  which  in  the  town  of  Babylon,  in  the  month  Sebat, 
in  the  first  year  of  Marduk-idin-akhe,  the  mighty  King,  the 
men  of  M     .     .     .     ,  have  agreed : 

The  waters  of  the  river  .  .  .  ,-  and  the  waters  of  the 
canals  did  not  go  through     .     .     .^ 

COLUMN    II 

.  .  .  -  and  all  the  streams  which  exist  at  the  mouth  of  the 
river  Salmani.  Therefore,  Aradsu,  son  of  Erisnunak,  has 
agreed  to  (aforesaid  things)  for  the  times  to  come,  in  giving 
his  signature  to  this  tablet. 

Bit-Karra-basa,  son  of  Hea-habal-idin,  Governor  of  the  town 
of  Isin  ;  Babilayu,  son  of  Sin-mustesir,  Chief;  Malik-akh-idinna, 
son  of  Nigazi,  Chief  of  the  rn-bar;  *  Tab-asap-Marduk,  son  of 
Ina-e-saggatu-irbu,  a  Scribe ;  Zikar-Nana,  son  of  ... '  Bin, 
sabil;  Nabu-mumaddid-zir,  a  servant,  son  of  Zikar-Ea,  a 
Governor ;  and  Nabu-idin-akhe,  son  of  Namri,  have  fixed  it  in 
the  furnitures  of  the  house. 

In  the  town  of  Babylon,  on  the  30th  of  Sebat  (January), 
in  the  first  year  of  Marduk-idin-akhe,  the  mighty  King. 

The  Masters  of  the  Royal  Seal  have  granted  approbation. 

"  Lacuna,  *  Lacuna  of  several  lines.  *  Unknown  dignity. 


BABYLONIAN    PRIVATE   CONTRACTS  283 

The  Paris  Michaux  Stone 

This  monument  is  so  called  from  the  name  of  the  traveller 
by  whom  it  was  brought  over  to  France  in  1800.  It  was  dis- 
covered near  the  Tigris,  not  far  from  the  ruins  of  the  ancient 
city  of  Ctesiphon.  It  is  an  ovoid  basalt  stone  of  seventeen 
inches  in  height,  by  twenty-four  in  circumference.  The  upper 
part  is  decorated  with  symbolical  figures  spread  over  nearly 
one-third  of  the  monument ;  one  of  the  sides  is  divided  in  two 
parts.  At  the  top  the  moon  crescent  and  the  sun  are  repre- 
sented ;  in  a  somewhat  lower  place  there  are  four  altars ;  two 
on  the  right  support  tiaras ;  the  other  two  are  adorned  with  two 
symbolical  figures.  In  the  middle  a  winged  goat  kneeling;  the 
lower  part  of  the  animal  is  hidden  by  the  image  of  another 
altar.  The  second  part  contains  two  altars ;  one  of  them  bears 
a  sort  of  arrow-head  which  for  a  long  time  has  been  taken 
for  the  symbol  of  the  Cuneiform  writing,  because  it  resembles 
the  element  of  these  characters.  On  the  other  part  there  is  a 
triangular  symbol,  then,  between  both  altars,  two  kneeling 
monsters ;  only  the  fore  part  of  their  body  is  visible.  On  the 
left  behind  the  altar  there  is  to  be  seen  a  symbolical  figure  pre- 
ceding a  downward  pointed  arrow.  On  the  back  side  of  the 
monument  there  is  a  scorpion,  a  bird  roosting.  On  the  ground 
there  is  a  bird,  on  the  head  of  which  is  to  be  seen  an  unknown 
symbol  composed  of  two  other  monsters,  one  bears  a  bird's 
head,  and  the  other  has  a  hideous  horned  face ;  the  rest  of  the 
body  is  wrapped  up  in  a  sort  of  sheath ;  opposite  to  which  a 
dog  kneeling.  The  top  of  the  stone  is  bordered  with  an  im- 
mense snake ;  its  tail  extends  into  the  very  inscriptions,  its  head 
touches  the  head  of  the  dog.  On  each  side  of  the  monument 
in  its  lower  part,  there  are  two  columns  of  cuneiform  texts, 
which  contain  altogether  ninety-five  lines. 

This  monument  is  now  kept  since  1801  in  the  "  Cabinet  des 
McdaiUes  "  at  Paris  (No.  702).  Since  that  epoch  it  has  always 
attracted  the  attention  of  scholars ;  it  was  published  by  M. 
Millin  in  1802,  "Monuments  incdits,"  t.  I,  pi.  viii,  ix.  Miinter 
first  attempted  to  explain  the  symbolical  figures  {"  Religion  der 
Bahylonier,"  p.  102,  pi.  11 1).  Sir  Henry  Rawlinson  has  also 
published  the  inscription  again,  in  "  W.  A.  I.,"  Vol,  I,  p.  70. 
The  sense  of  this  text  has  been  fixed  for  the  first  time,  in  1856, 


284  CUNEIFORM    INSCRIPTIONS 

by  M.  Oppert's  translation  in  the  "  Bulletin  Archcologique  de 
I'Atheneum  Franqais."  After  this  translation,  Mr.  Fox  Talbot 
gave  one  in  1861,  in  the  "  Transactions  of  the  Royal  Asiatic 
Society,"  Vol.  XVIII,  p.  54. 

COLUMN    I 

20  hin  of  corn  is  the  quantity  for  seeding  an  anira.^  The 
field  is  situated  near  the  town  of  Kar-Nabu,  on  the  bank  of  the 
river  Mekaldan,  depending  of  the  property  of  Kilnamandu. 

The  field  is  measured  as  follows :  *  Three  stades  in  length 
toward  the  East,  in  the  direction  of  the  town  of  Bagdad ;  three 
stades  in  length  toward  the  West,  adjoining  the  house  of  Tu- 
namissah ;  i  stade  50  fathoms  '^  in  breadth  toward  the  North, 
adjoining  the  property  of  Kilnamandu ;  i  stade  50  fathoms  up 
in  the  South,  adjoining  the  property  of  Kilnamandu. 

Sirusur,  son  of  Kilnamandu,  gave  it  for  all  future  days  to 
Dur-Sarginaiti,  his  daughter,  the  bride  **  of  Tab-asap-Marduk, 
son  of  Ina-e-saggatu-irbu  (the  pretended),  who  wrote  this; 
and  Tab-asap-Marduk,  son  of  Ina-e-saggatu-irbu,  who  wrote 
this  in  order  to  perpetuate  without  interruption  the  memory 
of  this  gift,  and  commemorated  on  this  stone  the  will  of  the 
great  gods  and  the  god  Serah. 

COLUMN  II 

Whosoever  in  the  process  of  time,  among  the  brothers,  the 
sons,  the  family,  the  men  and  women,  the  servants  both  male 
and  female,  of  the  house  of  Kilnamandu,  either  a  foreigner, 
or  a  guest,  or  whosoever  he  may  be  (or  anyone  else),  who  will 
destroy  this  field,  who  will  venture  to  take  away  the  boundary- 
stone,  or  will  vindicate  it :  whether  he  consecrate  this  field  to  a 
god,  or  earn  it  for  his  superior,  or  claim  it  for  himself,  or 

s  Or  the  great  U,  namely,  of  the  field  pints    and    a    quarter;     20    hins,    there- 
in question.  fore,    are    somewhat    more   than    13   gal- 

*  Dr.  Oppert's  first  translation  of  this  Ions.      The    fertility    of    the    Babylonian 

passage,  which  is  to  be  found  in  almost  soil    was    renowned    in    antiquity.      See 

all    documents    of    this    kind,    has    been  Herodotus  i.   193. 

corrected     in     "  L'Etalon     des    mesures  '  A  fathom,   10  1-3  feet,  is  the  sixtieth 

assyriennes,"   p.   42.     The   field   of    Kil-  part  of  a  stade,   620  feet, 

namandu  was  a  rectangle  of  i  5-6  stades  ^  This    word     is    explained    in    a    syl- 

in   breadth  and   3   stades   long,   viz.,   5%  labary    copied    by    Dr.    Oppert    in    1855, 

square      stades,      amounting      to      19.64  but    which    has    never    been    published, 

hectares,    or    48%    English    acres.      The  The      three      signs     of      the      ideogram 

Stone  of  Michaux  is  the  only  one  which  ("  Bit-gigunu-a  ")       are      rendered      by 

affords  a  valuation  of   the   land.  "  kallatu  "   ("  a   bride  "),  and   this   very 

The   arura    (great    L')    is   valued   at   88  important    statement   put   the   translator 

hectares,  207  acres  in  the  Babvlonian  on  the  track  of  the  right  interpretation, 
system;    a  hin   is  almost  3  litres,   or  s 


I 


BABYLONIAN    PRIVATE   CONTRACTS  285 

change  the  extent,  the  surface,  or  the  Hmits,  that  he  reaps  new 
harvests  (crops)  ;  or  who  will  say  of  the  field  with  its  measures, 
"  There  is  no  granter ;  "  whether  he  call  forth  malediction  and 
hostility  on  the  tablets ;  or  establish  on  it  anyone  other  who 
change  these  curses,  in  swearing:  "  The  head  is  not  the  head  ;" 
and  in  asserting :  There  is  no  evil  eye  ; "  whosoever  will  carry 
elsewhere  those  tablets ;  or  will  throw  them  into  the  water ; 
will  bury  them  in  the  earth ;  will  hide  them  under  stones ; 
will  burn  them  with  fire,  will  alter  what  is  written  on  them, 
will  confine  them  into  a  place  where  they  might  not  be  seen ;  that 
man  shall  be  cursed  : 

May  the  gods  Ann,  El,  Hea,  the  Great  Goddess,  the  great 
gods,  inflict  upon  him  the  utmost  contumely,  extirpate  his  name, 
annihilate  his  family. 

May  Marduk,  the  great  Lord  of  eternity  without  end,  bind 
him  in  fetters  which  cannot  be  broken. 

May  Samas,  the  great  Judge  of  heaven  and  earth,  judge  his 
unpunished  misdeeds,  and  surprise  him  in  flagrant  deeds. 

May  Sin,  the  brilliant  (Namiar),  who  dwells  in  the  sacred 
heavens,  clothe  him  in  leprosy  as  in  a  garment,  and  give  him 
up  to  the  wild  beasts  that  wander  in  the  outsides  of  the  town. 

May  Istar,  the  Queen  of  heaven  and  earth,  carry  him  off, 
and  deliver  him  for  avenge  to  the  god  and  the  king. 

May  Ninip,  son  of  the  zenith,  son  of  El  the  sublime,  take 
away  his  lands,  funds,  and  limits. 

May  Gula,  the  great  Queen,  the  wife  of  Ninip,  infilter  into 
his  bow^els  a  poison  which  cannot  be  pushed  out,  and  may  he 
void  blood  and  pus  like  water. 

May  Bin,  the  great  Guardian  of  heaven  and  earth,  the  son  of 
the  warrior  Anu,  inundate  his  field. 

May  Serah  destroy  his  firstborn ;  may  he  torture  his  flesh, 
and  load  his  feet  with  chains. 

May  Nabu,  the  supreme  Watcher,  strike  him  with  misfor- 
.  tune  and  ruin,  and  blast  his  happiness  that  he  not  obtain  it,  in 
the  wrath  of  his  face. 

May  all  the  great  gods  whose  names  are  recorded  on  this 
tablet,  curse  him  with  irrevocable  malediction,  and  scatter  his 
race  even  to  the  last  days. 

®  This  seems  to  be  a  usual  formula. 


I 


286  CUNEIFORM    INSCRIPTIONS 

Contract  Concerning  the  House  of  Ada 

(This  monument  is  equally  engraved  on  a  black  basalt  stone ; 
it  offers  the  same  arrangement  as  the  stone  of  Michaux.  The 
analogous  documents  show  that  numerous  inaccuracies  have 
been  committed. 

In  the  upper  part  there  occur  the  same  altars,  tiaras,  birds, 
as  well  as  the  above-mentioned  goat,  dog,  scorpion,  and  snake. 
The  surface  of  the  basso-relievo  is  also  covered  with  Cunei- 
form writing. 

The  inscriptions  are  arranged  in  four  columns,  and  take  both 
sides  of  the  monument.  The  first  column  originally  finished  at 
the  30th  line ;  it  seems  to  have  been  completed  by  four  lines, 
which  contain  one  of  the  essential  articles  of  the  contract,  but 
which  evidently  are  not  in  their  right  place,  and  had  been  ac- 
tually forgotten  in  the  original  engraving. 

On  the  margins  and  the  bassso-relievo  many  additions  and 
repetitions  are  to  be  read,  which  also  prove  the  engraver's  care- 
lessness or  precipitation.) 

20  bins  ^  of  corn  are  sufificient  to  seed  an  oniva,^  a  field  in 
the  land  of  Zunire,^  on  the  bank  of  the  river  Zirzirri,  be- 
longing to  the  house  of  Ada. 

Marduk-idin-akhe,  King  of  Babylon,  has  thus  sentenced  ac- 
cording to  the  laws  of  the  country  of  Assur.  Bin-zir-basa, 
his  Minister,  has  favored  Marduk-ilusu^  son  of  Ina-e-saggatu- 
irbu,*  who  has  written  this  to  the  King  of  Babylon :  I  say, 
He  has  loaded  me  with  favors,  and  I  proclaim  that  this  rating 
has  been  made  according  to  the  epha^  of  the  King  of  Bab- 
ylon. 

20  bin  of  corn  are  sufificient  to  seed  an  ariira.  Bin-zir-basa, 
the  Lieutenant  (of  the  King)  has  invested  him  with  it,  and 
(the  measurer  of  lands)  has  thus  measured  it  for  the  time  to 
come. 

In  the  length  ^  above  toward  the  North,  turned  to  the  river 

1  Twenty  hins  are  equal  to  60  litres,  binical  literature,  where  the  unity  is 
13%   gallons.  a  beth-sea,   or  the  surface  seeded  by  a 

2  Great  U,  the  standard  agrarian  sea.  Therefore  the  epha  of  the  king 
measure.  (royal   epha)   is  quite   in   its  place:    the 

^  The   country  is   unknown;    the  river  epha  is  varying  from  3J  to  36  pints. 

Zirzirri   is   also    mentioned    elsewhere.  The    text    itself    states    the    royal    en- 

*  This   name  signifies,    "  In  the   Pyra-  dowment  of  a  perhaps  conquered   land, 

mid  he  will  increase."  ^  There    is    no   valuation    of   the   field. 

^  TJie  valuations  of  the  estates  are  An  error  crept  into  the  French  trans- 
made  by  the  quantity  of  corn  required  literation;  "'us"  is  not  "a  stade," 
to  seed  them,  as  it  is  the  case  in  rab-  but  the  word  "  length." 


BABYLONIAN    PRIV^ATE   CONTRACTS  287 

Zirzirri,  adjoining  the  house  of  Ada,  and  the  field  of  the  house 
of  the  Satraps.  In  the  length  below,  toward  the  South  of  the 
river  Atab-du-Istar,  adjoining  the  house  of  Ada.  In  breadth 
above  toward  the  East^  adjoining  the  limits  of  Bit-ulbar.  In 
breadth  below  toward  the  West,  adjoining  the  house  of  Ada. 
According  to  the  law  of  Marduk-idin-akhe,  King  of  Babylon, 
servant  of  the  gods  of  the  City  of  the  eternal  fire,"  it  was  so 
measured  by  Bel-zir-kini,  son  of  Zikar-Istar,  the  measurer  of 
the  field. 

In  the  town  of  Dindu,  in  the  month  of  Tebet,  on  the  28th  day 
(December)  in  the  loth  year  of  Marduk-idin-akhe,  King  of 
Babylon. 

In  the  presence  of  Bet-ulbar-sakimu,  son  of  Bazi,  Chief  of 

the  ru-bar  of  the  countries ; 
in  the  presence  of  Babilai^  son  of  Sin-mustesir,*^  Chief  of  the 

head  Rulers  of  the  country ; 
in    the    presence    of    Hea-Kudurri-ibni,    son    of    Zikar-Ea, 

Governor  of  the  provinces  ; 
in  the  presence  of  Bel-nasir-habal,  son  of  the  Chief  of  the 

rubar  of  the  orders  in  the  provinces ; 
in  the  presence  of  Takisa-belit,  son  of  Riu-simti ; 
in  the  presence  of  Uballitsu,  son  of  Karistiya-napasti ; 
in  the  presence  of  Bel-idin-akh,  son  of  Suti ; 
in  the  presence  of  Sukamuna'-*-idin,  son  of  Meliharbat ; 
in  the  presence  of  Isu-il,  son  of  Habliya ; 
in  the  presence  of  Bel-akhesu,  son  of  Meliharbat ; 
in  the  presence  of  Nis-bet-ulbar,  son  of  Ulamhala ; 
in  the  presence  of  Sumidu,  son  of  Marduk-kabuya,  Prefect 

of  the  house  of  Ada ; 
in  the  presence  of  E-saggatu-bunuya^  haaan  ^°  of  the  house 

of  Ada; 
in  the  presence  of  Babrabtatutai,  son  of  Sar-Babil-Assur- 

issi; 
in  the  presence  of  Sadu-rabu-kabuya,  Judge ; 
in  the  presence  of  Marduk-nasir,  son  of  Gamilu. 

'  This     is     the     city     generally     read  *  The     god     Sukamanu     occurs     else- 

"  Agade."  where. 

8  Person     already    mentioned    in    the  "'  The  "  hazan  "  seems  to  be  a  super- 

Za-aleh  Stone.  intendent. 


CUNEIFORM    INSCRIPTIONS 


COLUMN    III 


Whoever  in  the  process  of  time,  among  the  brothers,  the 
sons,  among  the  near  relations,  the  alHes  of  the  family  of  the 
house  of  Ada,  would  claim  this  land,  would  nourish  against 
it  bad  designs,  or  would  suggest  them ;  whoever  would  utter 
these  words,  "  There  is  no  giver,"  who  would  say,  "  There  is 
no  sealer,"  or  whosoever  will  say,  "  I  deny  that  there  is  a  master 
of  the  house  of  Ada,  that  there  is  a  Chief  in  the  house  of  Ada  ; 
that  there  is  a  hazan  of  the  house  of  Ada ;  or  that  there  is 
either  a  speculator  for  the  house  of  Ada ;  or  a  gitta  ^  of  the 
house  of  Ada;  or  a  sumtalii;  or  a  liibattu;  or  an  aklu;  or  a 
kisirtu  in  the  house  of  Ada  ;  or  he  will  say.  The  confiscation  has 
been  pronounced ;  whether  he  say :  "This  field  has  no  meas- 
urer," or  say,  "  This  seal  is  not  of  a  sealer  "  (who  has  the  right 
to)  ;  or  whoever  will  take  possession  of  this  field ;  or  consecrate 
it  to  the  gods ;  or  claim  it  for  himself ;  or  alter  its  surface,  cir- 
cumference and  limits ;  or  construct  buildings  on  this  land,  and 
in  the  middle  of  this  field  (that  man  will  be  cursed)  : 

The  gods  who  are  inscribed  on  this  tablet,  all  those  whose 
name  is  commemorated  herein,  will  curse  him  with  irrevocable 
curses. 

May  the  gods  Anu,^  Bel,  Hea,  these  great  gods,  torment  him 
and  overwhelm  him ;  that     .     .     .^ 

May  Marduk,  the  great  Lord  of  eternity  without  limits, 
fetter  him  with  inextricable  bonds. 

May  Nebo,  the  supreme  minister,  overthrow  the  surface,  cir- 
cumference, and  limits  of  his  properties. 

May  Bin,  the  great  Lord  of  heaven  and  earth,  cause  the 
streams  of  his  river  to  overflow  *  .  .  .  have  his  progeny 
circumcised,  and  load  his  feet  with  a  heavy  chain. 

May  Sin,  who  turns  around  heaven,  envelop  his  body  with 
leprosy  as  in  a  garment. 

May  Samas,  the  bright  Judge  of  heaven  and  earth,  judge  his 
lawsuit,  and  have  him  seized  in  deed  doing. 

May  Istar,  the  goddess  of  heaven  and  earth,  deliver  him  to 
the  vengeance  of  the  gods  and  of  the  King. 

^  B y  an  error,  this  line  is  omitted  in  *  The    passage    is    very    obscure;     if 

the   French   work;     the   Assyrian  words  Dr.    ( )r)pert's    idea    is    correct,    there    is 

are   not   yet   understood.  an   allusion   to   the    detested    custom    of 

*  In  the  text  is  nu.  circumcision,  the  performance  of  which 

•  Lacuna.  was  regarded  as  an  affliction. 


BABYLONIAN   PRIVATE   CONTRACTS  289 

May  Gula,  the  Sovereign  Lady,  the  great  wife  of  Ninip,  in- 
filter  into  his  bowels  with  a  poison  that  will  not  leave  him,  and 
may  he  void  pus  and  blood  like  water. 

May  Ninip,  the  god  of  boundaries,  filium  camelas  inire 
CO  gat.-' 

May  Nergal,  the  god  of  arms  and  bows,  break  his  arrows. 

May  Zamal,  the  King  of  battles,  prevent  him  in  the  midst 
of  the  fray  from  taking  a  prisoner. 

May  Turda,  the  Keeper  of  the  images  of  the  great  gods, 
walking  in  the  right  ways  of  the  gods,  besiege  his  door  during 
the  night. 

May  Iskhara,  the  goddess  of  the  ancient  customs,  not  hear 
him  in  the  battles. 

May  Malik,  the  great  Master  of  Heaven,®  while  he  sins  cause 
him  to  be  slain  in  the  act. 

May  all  the  gods  that  are  on  this  stone,  whose  name  is  com- 
memorated, curse  him  with  irrevocable  curses. 

(The  lines  at  the  end  of  the  first  column  read  as  follows:) 

■^  If  anybody  swears  thus :  This  head  is  not  a  head  .  .  ."^ 
or  institutes  here  an  outlaw  or  a  causer  of  mischief,  immerse 
them  in  the  waters,  bury  them  in  the  earth,  hide  them  under 
a  heap  of  stones,  destroy  them  by  fire. 

(On  the  edge  of  the  second  column :) 

May  the  gods  whose  image  is  on  this  table,  and  whose  name 
is  invoked,  curse  him  with  irrevocable  curses. 

(On  the  edge  of  the  fourth  column:) 

The  horses  .  .  .  ^  the  Master  of  the  house  of  Ada  may 
dispose  of  them  after  him.  30  horses,  25  buffaloes,  3  mares 
in  the  fields  are  not  inclosed  in  the  decree  of  the  King  of  Baby- 
lon ;  Bin-zir-basa  has  ascribed  it  for  the  benefit  of  Mahanitu, 
after  Marduk-ilusu,  son  of  Ina-e-saggatu-irbu. 

The  Chief  of  the  riihar  of  the  house  of  Ada  has  said  it 
(named  and  pronounced)  to  Marduk-ilusu,  son  of  the  Scribe 
of  Marduk-idin-akhe,   King  of  Babylon,  and  Ina-e-saggatu- 

*  See  Lev.   xx.   15.  ''  In    the    French    work,    this    passage 

"  "  Gara  anna."  has   been   left   untranslated. 

®  Lacunse. 

19 


290 


CUNEIFORM    INSCRIPTIONS 


irbu,  the  Scribe,  the  field,  this  one  has  °  .  .  .  owner  of 
the  house  of  Ada,  has  given  it  for  the  days  to  come,  and  has 
yielded  it  up. 

(A  great  many  short  inscriptions  are  placed  over  the  basso- 
relievos. 

I.  The  smallest  of  them  is  placed  over  a  kind  of  lyre.  It 
reads : ) 

In  sum,  an  epha  and  a  half. 

(2.  Entangled  between  the  branches  of  an  object  difficult 
to  design  and  the  horns  of  a  goat,  occurs  a  sentence  which  has 
not  been  translated. 

3.  The  word  "  nase  "  is  written  between  and  the  altar  sup- 
porting a  triangular  object. 

4.  A  legend  of  three  lines  is  engraved  between  the  mentioned 
altar,  and  a  horned  animal.) 

So  that  he  may  not  devastate  the  land  of  Zunire,  nor  the 
dwellings  which  are  belonging  to  the  Governor  of  Zunire. 

(5.  Under  an  undetermined  object,  opposite  to  the  nose  of 
the  above-mentioned  fantastical  animal  is  written  a  sentence 
composed  of  a  perpendicular  line  and  four  lines  parallel,  to  the 
circumference.) 

That  he  will  not  acknowledge  either  the  kisirtu  or  the  tribute 
of  this  house,  or  the  Prefect,  or  the  hacan  of  the  house  of  Ada. 

(6.  Below  the  preceding  one.) 

Either  the  author  of  the  treaty,  or  the  hazan  of  the  land  of 
Zunire. 

(7.  Included  between  the  roost  and  the  back  of  thq.  dog 
occurs  another  sentence  which  has  not  been  translated. 

8.  Across  the  symbolical  figures  [commencement  obscure]  :) 

That  he  might  not  watch  upon  the  streets  of  Bit-Ada. 

(9.  Between  the  scorpion  and  the  back  of  the  snake.) 

®  Here  are  two  very  obscure  words. 


BABYLONIAN   PRIVATE   CONTRACTS  291 

That  he  may  pay  the  rent  of  the  land. 
(10.  Over  the  head  of  the  snake.) 

That  in  his  abode,  there  may  not  be  any  power,  any  judge, 

any  implorer. 

Contract  of  Hankas 

(Tlic  fourth  monument  of  the  reign  of  Marduk-idin-akhe 
is  a  black  basalt  stone  of  nearly  the  same  size  and  arrangement 
as  the  preceding.  At  the  top  we  also  see  analogous  symbols 
disposed  in  a  similar  way.  The  inscription  has  but  two  col- 
ums,  and  occupies  but  one  side  of  the  monument ;  on  the  other, 
the  image  of  the  King  is  engraved,  and  near  the  garment  of  the 
King,  represented  by  the  basso-relievo,  the  three  lines  of  the 
beginning  are  repeated  at  the  end  of  the  document.) 

By  this  table,  the  author  of  the  everlasting  limits  has  forever 
perpetuated  his  name.^*' 

25  bins  ^  of  corn  are  sufficient  to  seed  an  arura,^  in  a  field 
lying  on  the  bank  of  the  river  Besim,  belonging  to  Hankas. 

In  length  ^  above  toward  the  North,  adjoining  the  property 
of  Hankas ;  in  length  below  toward  the  South,  adjoining  the 
property  of  Imbiyati ;  in  breadth  above  toward  the  West,  ad- 
joining the  property  of  Hankas ;  in  breadth  below  toward  the 
East,  limited  by  the  river  Besim. 

Such  is  what  Marduk-nasir,  Captain  of  the  King,  has  re- 
ceived from  the  hands  of  Nis-Bel,  son  of  Hankas.  He  has  paid 
the  price  for  it.  Sapiku  son  of  Itti-Marduk-balat,  son  of 
Zikar-Ea,  is  the  measurer  *  of  the  field. 

Weights  of 
I  Chariot  with  its  team  of  horses  ^  100  silver 

6  Harnesses  300      " 

I  Ass  from  Phoenicia  30      " 

6  Harnesses,  i  Ass  from  Phcenicia  50      " 

'"  See  at  the  end.  a     royal     donation:      it     is     not     clear 

'  These  25  hins  represent  75  litres,   16  whether    the    below-mentioned    objects 

gallons   and   a    half,    for   seeding   a    sur-  are  the  price,  or  if,  what  is  much  more 

(ace   of   207   acres.  verisimilar,  they  are  only  the  accessoria 

^  The  great  U,  or  arura.  of  the  field. 

*  Again  in    this  deed   no   statement    is  *  Measurer    is    expressed     by    "  masi- 

fiven    in    account    of    the    measuring'!.  han." 

'he  space  is  determined  merely  by  the  ^  Cf.     i     Kings     x.     29:      "A     chariot 

indication   of  the   boundaries.  .      .      .      of    Egypt    for   600    shekels    of 

This  document  is  also  the  charter  of  silver;  and  a  horse  for  150." 


292 


CUNEIFORM    INSCRIPTIONS 


Weights  of 

I  Mule 

15  silver 

I  Cow   (pregnant) 

30      " 

30  Measures  of  corn,  60  Measures  of  12 

epha  ** 

137      " 

I  Hemicorion,  10  Shovels  of  4 

epha 

16     " 

2  Dogs,  good 

12      " 

9  Greyhounds  from  the  East 

18      " 

I  Hunting  dog 

I      " 

I  Shepherd  dog 

I      " 

I  Dog   (bloodhound'') 

6     " 

Total 


616^  (weights  of)  silver. 


Such  is  what  Nis-Bel,  son  of  Hankas,  has  paid  in  the  hands 
of  Marduk-nasir,  Captain  of  the  King,  as  equivalent  of  the 
price  of  a  field  of  25  hins  of  (grain). 

At  any  epoch  whatever,  in  the  days  to  come  (or  process  of 
time)  either  an  aklu,^  or  a  no-servant,  or  a  farmer,  or  a 
husbandman,  or  a  workman,  or  any  other  guardian  who  pre- 
sents himself,  and  who  settles  in  the  house  of  Hankas,  and  will 
endeavor  to  lay  waste  this  field,  will  earn  its  first-fruits,  will 
turn  it  over,  will  plough  it  (mix  up  the  earth),  will  have  it 
put  under  water,  who  will  occupy  this  property  by  fraud  or 
violence  and  will  settle  in  its  territories,  either  in  the  name  of 
the  god,  or  in  the  name  of  the  King,  or  in  the  name  of  the 
representative  of  the  Lord  of  the  country,  or  in  the  name  of 
the  representative  of  the  house,  or  in  the  name  of  any  person 
whatever,  whoever  he  may  be,  who  will  give  it,  will  earn  the 
harvest  of  the  land,  will  say,^°  "  These  fields  are  not  granted 
as  gifts  by  the  King  " ;  whether  he  pronounce  against  them  the 
holy  malediction  or  he  swears  by  these  words,  "  The  head  is 
not  the  head  " ;  and  establish  anyone  therein,  in  saying,  "  There 
is  no  eye  " ;  or  who  will  carry  away  this  tablet,  or  will  throw 
it  into  the  river,  or  will  break  it  into  pieces,  or  will  bury  it 
under  a  heap  of  stones,  or  will  burn  it  by  fire,  or  will  bury  it 
in  the  earth,  or  will  hide  it  in  a  dark  place,  that  man  (shall  be 
cursed)  : 


'  It  is  a  question  here  of  the  utensils 
tised  for  measurinpr,  viz.,  thirty  of  one 
Icind,   and   sixty  of  another. 

'  The  quality  of  the  dogs  is  somewhat 
uncertain. 

*  There  is  evidently  a  fault  in  the 
total  number,  6i6  instead  of  716. 


A  weight  of  silver  may  be  an  obolus, 
the  360th   part  of  a  mina. 

"  The  "  akli,"  wlio  were  at  the  royal 
court,   may  have  been  legists. 

'"  All  these  are  formulae  solennes,  a? 
in  the   Roman   law. 


BABYLONIAN   PRIVATE   CONTRACTS  293 

May  the  god  Anu,  Bel,  Hea,  the  great  gods,  afflict  him  and 
curse  him  with  maledictions  which  arc  not   (retracted). 

May  the  god  Sin,  the  splendid  in  the  high  heaven,  envelop 
all  his  members  with  incurable  leprosy  until  the  day  of  his 
death ;  and  expel  him  to  the  farthest  limits  like  a  wild  beast. 

May  Samas,  the  Judge  of  heaven  and  earth,  fly  before  him ; 
that  he  change  into  darkness  the  light  of  the  day. 

May  Istar,  the  Sovereign,  the  Queen  of  the  gods,  load  him 
with  infirmities  and  anguish  of  illness  like  arrows,  may  she 
increase  (day  and  night  his  pains,)  so  that  he  runs  about  like 
a  dog,  in  the  ways  of  his  town. 

May  Marduk,  the  King  of  heaven  and  earth,  the  Lord  of  the 
eternity  without  end,  entangle  his  weapons  with  bonds  which 
cannot  be  broken. 

May  Ninip,  the  god  of  crops  and  boundaries,  sweep  away 
its  limits  and  tread  upon  his  crops,  and  remove  its  limit. 

May  Gula,  the  mother  (nurse),  the  great  Lady,  infect  his 
bowels  with  a  poison,  and  that  he  void  pus  and  blood  like 
water. 

May  Bin,  the  supreme  Guardian  of  heaven  and  earth,  in- 
undate his  field  like  a     .     .     .^ 

May  Serah  suffocate  his  first-born. 

May  Nabu,  the  holy  minister  of  the  gods,  continually  pour 
over  his  destinies  laments  and  curses ;  and  blast  his  wishes. 

May  all  the  great  gods  whose  name  is  invoked  on  this  table, 
devote  him  to  vengeance  and  scorn,  and  may  his  name,  his 
race,  his  fruits,  his  offspring,  before  the  face  of  men  perish 
wretchedly. 

By  this  table,  the  author  of  the  everlasting  limits  has  forever 
perpetuated  his  name. 

Translation  of  an  Unedited  Fragment 

Five-sixths  of  an  artaba  -  of  corn  sows  an  arura,  a  field 
situated  on  the  Euphrates. 

.     .     .     adjoining       .       .       .       wide       .       .     .      adjoining 

a   field    in   great   measure     .      .      .     Zirbet-u-AIzu 

.     .     .     and  for  the  days  to  come  he  has  given     .     .     .     this 

table      .      .      .      sin-idin     .     .     .     son  of  Tuklat-habal-Mar- 

1  Obscure.  to  seed  this  very  fertile  field  is  only  79 

^  The  artaba  was  3  epha,  18  bins;    the        pints, 
mentioned  quantity  of  15  bins  necessary 


294 


CUNEIFORM    INSCRIPTIONS 


duk,  Governor  of  the  town  of  Nisin.  Bani-Marduk,  son  of 
Tuklat  .  .  .  Malik-kilim,  son  of  Tuklat  .  .  .  Chief 
of  .  .  .  An-saH  .  .  .  son  of  Zab-zib-mahk  .  .  . 
MaHk-habal-idin,  of  the  town  of  Balaki  .  .  .  Chief  of 
Sin-idin-habal  .  .  .  May  he  cause  him  to  perish  .  .  . 
and  his  offering.^ 

GREAT  INSCRIPTION  IN  THE  PALACE  OF  KHOR- 

SABAD 

Translated  by  Prof.  Dr.  Julius  Oppert 

THE  document  of  which  I  pubHsh  a  translation  has  been 
copied  with  admirable  precision  by  M.  Botta  in  his 
"  Monuments  de  Ninivc."  There  are  four  specimens 
of  this  same  text  in  the  Assyrian  palace,  which  bear  the  title 
of  Inscriptions  of  the  Halls,  Nos.  iv,  vii,  viii,  and  x. 

There  is  another  historical  document  in  the  palace  of  Khor- 
sabad  containing  more  minute  particulars,  and  classed  in  a 
chronological  order,  which  I  translated  in  my  "  Dnr-Sar- 
kayan,"  1870,  and  in  the  "  Records  of  the  Past,"  Vol.  VII. 

The  several  copies  of  this  document  have  been  united  in  one 
sole  text  in  a  work  which  I  published  in  common  with  M. 
Menant  in  the  "Journal  Asiatiquc,"  1863. 

I  published  my  translation  of  the  "  Great  Inscriptions  of 
Khorsabad,"  in  the  "  Annales  de  Philosophic  Chrcticiinc," 
July  and  August,  1862,  tom.  V  (New  Scries),  p.  62;  then  in 
my  "Inscriptions  des  Sargonides,"  p.  20  (1862).  The  same 
text  was  inserted  in  the  work  which  I  edited  in  communion 
with  my  friend  M.  Joachim  Menant,  entitled  "  La  Grande  In- 
scription des  Salles  de  Khorsabad,"  "  Journal  Asiatique," 
1863.  Some  passages  have  been  since  corrected  by  me  in  my 
"  Dur-Sarkayan,"  Paris,  1870,  in  the  great  work  of  M.  Victor 
Place,  and  these  corrections  have  been  totally  admitted  by  M. 
Menant  in  a  translation  which  he  has  given  in  his  book,  "An- 
nales des  Rois  d'Assyrie,"  Paris,  1874,  p.  180.  As  the  reader 
may  easily  convince  himself  in  collating  it  with  my  previous 
attempts,  this  present  translation  is  now  amended  according  to 

3  Dr.   Oppert  copied  this  text  twenty        since  that  time  any  other  piece  of  the 
years  ago;    he  does  not  know  whether        stone  has  been  discovered. 


I 


INSCRIPTION    OF   THE   PALACE   OF    KHORSABAD 


295 


the  exigencies  of  the  progressing  science  of  Assyriology,  as  it 
is  now  understood. 


GREAT  INSCRIPTION  OF  THE  PALACE  OF  KHOR- 
SABAD 

1  Palace  of  Sargon,  the  great  King,  the  powerful  King, 
King  of  the  legions,  King  of  Assyria,  Viceroy  of  the  gods 
at  Babylon,  King  of  the  Sumers  and  of  the  Accads,  favorite 
of  the  great  gods. 

2  The  gods  Assur,  Nebo,  and  Merodach  have  conferred  on 
me  the  royalty  of  the  nations,  and  they  have  propagated 
the  memory  of  my  fortunate  name  to  the  ends  of  the  earth. 
I  have  followed  the  reformed  precepts  of  Sippara,  Nipur, 
Babylon,  and  Borsippa ;  I  have  amended  the  imperfections 
which  the  men  of  all  laws  had  admitted. 

3  I  have  reunited  the  dominions  of  Kalu,  Ur,  Orchoe,  Erikhi, 
Larsa,^  Kullab,  Kisik,  the  dwelling-place  of  the  god  La- 
guda ;  I  have  subdued  their  inhabitants.  As  to  the  laws 
of  Sumer  ^  and  of  the  town  of  Harran,  which  had  fallen 
into  desuetude  from  the  most  ancient  times,  I  have  restored 
to  fresh  vigor  their  forgotten  customs. 

4  The  great  gods  have  made  me  happy  by  the  constancy  of 
their  affection,  they  have  granted  me  the  exercise  of  my 
sovereignty  over  all  kings ;  they  have  re-established  obedi- 
ence upon  them  all.  From  the  day  of  my  accession  there 
existed  no  princes  who  were  my  masters ;  I  have  not,  in 
combats  or  battles,  seen  my  victor.  I  have  crushed  the 
territories  of  the  rebels  like  straws,  and  I  have  struck  them 
with  the  plagues  of  the  four  elements.  I  have  opened  in- 
numerable deep  and  very  extensive  forests,  I  have  levelled 
their  inequalities.  I  have  traversed  winding  and  thick 
valleys,  which  were  impenetrable,  like  a  needle,  and  I 
passed  in  digging  tanks  dug  on  my  way. 

^  Orchoe,   the   Erech   of  the   Bible,   is  these   texts   the   identification   with   As- 

certainly  the  Warka  of  the  present  day;  sur   occurs   nowhere.     I   therefore   tran- 

Sippara,    Sofeira;     Nipur,    Niflfar;     Lar-  scribe    "Sumer,"    which    was    the    true 

sam,     Senkereh.       Ur     (the    Ur    of    the  name    of   the   people    and    the   language 

ijible)  is  Mugheir;     Kullab  and_  Erikhi  named  wrongly  Accadian.     The  term  of 

are      unknown.        (See      "  Exped.      en  "  Sumerian   '     is     suoported     by     MIVL 

Mesopot.,"   i.   p.  255  et  seq.  Menant,     Eneberg,     Gelzer,     Praetorius, 

2  The  old  empire  Bal-bat-ki.    The  syl-  Delitzsch,   Olshausen,  and  other  schol- 

labaries  explain  this  ideogram  by  "  As-  ars, 
sur,"   but   it   is   very   awkward   that   in 


296  CUNEIFORM    INSCRIPTIONS 

5  By  the  grace  and  power  of  the  great  gods,  my  Masters,  I 
have  flung  my  arms ;  by  my  force  I  have  defeated  my  ene- 
mies. I  have  ruled  from  latnan,^  which  is  in  the  middle 
of  the  sea  of  the  setting  sun,  to  the  frontiers  of  Egypt  and 
of  the  country  of  the  Moschians,  over  vast  Phcenicia,  the 
whole  of  Syria,  the  whole  of  giiti  nmski  *  of  distant  Media, 
near  the  country  of  Bikni,  to  the  country  of  Ellip,  from  Ras 
which  borders  upon  Elam,  to  the  banks  of  the  Tigris,  to 
the  tribes  of  Itu,  Rubu,  Haril,  Kaldud,  Hauran,  Ubul, 
Ruhua,  of  the  Litai  who  dwell  on  the  borders  of  the  Su- 
rappi  and  the  Ukne,  Gambul,  Khindar,  and  Pukud.^  I  have 
reigned  over  the  suti  hunters  who  are  in  the  territory  of 
latbur,  in  whatever  it  was  as  far  as  the  towns  of  Samhun, 
Bab-Dur,  Dur-Tilit,  Khilikh,  Pillat,  Dunni-Samas,  Bubi, 
Tell-Khumba,  which  are  in  the  dependency  of  Elam,®  and 
Kar-duniyas  ^  Upper  and  Lower,  of  the  countries  of  Bit- 
Amukkan,  Bit-Dakkur,  Bit-Silan,  Bit-Sa'alla,  which  to- 
gether form  Chaldea  in  its  totality,  over  the  country  of  Bit- 
lakin,  which  is  on  the  sea-shore,  as  far  as  the  frontier  of 
Dilmun.  I  have  received  their  tributes,  I  have  established 
my  Lieutenants  over  them  as  Governors,  and  I  have  re- 
duced them  under  my  suzerainty. 

6  This  is  what  I  did  from  the  beginning  of  my  reign  to  my 
fifteenth  year  of  reign : 

I  defeated  Khumbanigas,  King  of  Elam,  in  the  plains  of 
Kalu. 

7  I  besieged  and  occupied  the  town  of  Samaria,  and  took 
27,280  of  its  inhabitants  captive.  I  took  from  them  50 
chariots,  but  left  them  the  rest  of  their  belongings.  I 
placed  my  Lieutenants  over  them ;  I  renewed  the  obliga- 
tion imposed  upon  them  by  one  of  the  Kings  who  preceded 
me.® 

8  Hanun,  King  of  Gaza,  and  Sebech,  Sultan "  of  Egypt, 
allied  themselves  at  Rapih  ^"  to  oppose  me,  and  fight  against 

3  "  Itanus,"  or  Yatnan,  in  the  island  names  of  the  Elamite  towns  are  Semitic 

of    Crete,    became    afterward   the   name  (see   Gen.   x.   22),   but  the   Susian   ones 

of  the  island  of  Cyprus.  are   not. 

*  For   the    words    in    italics   no    satis-  *  Tiglatpileser,    whom    Sargon    would 

factory    translation    has    as    yet     been  not  acknowledge, 

found.  "  This     is     the     word    "  siltan,"     the 

6  The   "  Pekod  "  of  the  Bible   (Jer.  i.  Hebrew     "  shilton  "     ("  power  "),     the 

21;     Ezek.  xxiii.   23).  Arabic    "sultan." 

«  Which  belongs  to  Elam.  ^^  Raphia,  near  the  frontier  of  Egypt. 

^  Lower     Chaldea,       Nearly     all     the 


INSCRIPTION   OF   THE   PALACE   OF    KHORSABAD 


297 


me;  they  came  before  me,  I  put  them  to  flight.  Sebech 
yielded  before  my  cohorts,  he  fled,  and  no  one  has  ever 
seen  any  trace  of  him  since.  I  took  with  my  own  hand 
Hanim,  King  of  Gaza. 
9  I  imposed  a  tribute  on  Pharaoh,  King  of  Egypt ;  Samsie, 
Queen  of  Arabia ;  It-amar,  the  Sabean,  of  gold,  sweet  smell- 
ing herbs  of  the  land,  horses,  and  camels. 

10  Kiakku  of  Sinukhta  had  despised  the  god  Assur,  and  re- 
fused submission  to  him.  I  took  him  prisoner,  and  seized 
his  30  chariots  and  7,350  of  his  soldiers.  I  gave  Sinuhta, 
the  town  of  his  royalty,  to  Matti  from  the  country  of  Tuna, 
I  added  some  horses  and  asses  to  the  former  tribute  and 
appointed  Matti  as  Governor. 

1 1  Amris  of  Tabal,  had  been  placed  upon  the  throne  of  Khulli 
his  father ;  I  gave  to  him  a  daughter  and  I  gave  him  Cilicia  ^ 
which  had  never  submitted  to  his  ancestors.  But  he  did 
not  keep  the  treaty  and  sent  his  ambassador  to  Urzaha, 
King  of  Armenia,  and  to  Mita,  King  of  the  Moschians, 
who  had  seized  my  provinces.  I  transported  Amris  to 
Assyria,  with  his  belongings,  the  members  of  his  ancestors' 
families,  and  the  magnates  of  the  country,  as  well  as  100 
chariots  ;  I  established  some  Assyrians,  devoted  to  my  gov- 
ernment, in  their  places.  I  appointed  my  Lieutenant  Gov- 
ernor over  them,  and  commanded  tributes  to  be  levied 
upon  them. 

12  Jaubid  of  Hamath,  a  smith,-  was  not  the  legitimate  master 
of  the  throne,  he  was  an  infidel  and  an  impious  man,  and 
he  had  coveted  the  royalty  of  Hamath.  He  incited  the 
towns  of  Arpad,  Simyra,  Damascus,  and  Samaria  to  rise 
against  me,  took  his  precautions  with  each  of  them,  and 
prepared  for  battle.  I  counted  all  the  troops  of  the  god 
Assur ;  in  the  town  of  Karkar  which  had  declared  itself 

■  for  the  rebel,  I  besieged  him  and  his  warriors,  I  occupied 
Karkar  and  reduced  it  to  ashes.  I  took  him,  himself,  and 
had  him  flayed,  and  I  killed  the  chief  of  the  rioters  in  each 
town,  and  reduced  them  to  a  heap  of  ruins.  I  recruited 
my  forces  with  200  chariots  and  600  horsemen  from  among 

*  Khilakku.     It  seems  to  be  identical  ^  The  condition  of  Jaubid   before  his 

with    the    "  Sparda "    of    Persian,    the        accession. 
"  Sepharad  "  of  Obadiah. 


298  CUNEIFORM    INSCRIPTIONS 

the  inhabitants  of  the  country  of  Hamath  and  added  them 
to  my  empire. 

13  Whilst  Iranzu  of  Van  ^  lived,  he  was  subservient  and  de- 
voted to  my  rule,  but  fate  removed  him.  His  subjects 
placed  his  son  Aza  on  the  throne.  Urzaha  the  Armenian 
intriguea  with  the  people  of  Mount  Mildis,  Zikirta,  Misi- 
andi,  with  the  nobles  of  Van,  and  enticed  them  to  rebellion  ; 
they  threw  the  body  of  their  Master  Aza  on  the  top  of  the 
mountains.  Ullusun  of  Van,  his  brother,  w'hom  they  had 
placed  on  his  father's  throne,  did  homage  to  Urzaha,  and 
gave  him  22  fortresses  with  their  garrisons.  In  the  anger 
of  my  heart  I  counted  all  the  armies  of  the  god  Assur,  I 
watched  like  a  lion  in  ambush  and  advanced  to  attack  these 
countries.  Ullusun  of  Van  saw  my  expedition  approach- 
ing, he  set  out  with  his  troops  and  took  up  a  strong  position 
in  the  ravines  of  the  high  mountains.  I  occupied  Izirti  the 
town  of  his  royalty,  and  the  towns  of  Izibia  and  Armit,  his 
formidable  fortresses,  I  reduced  them  to  ashes.  I  killed 
all  that  belonged  to  Urzaha  the  Armenian,  in  these  high 
mountains.  I  took  with  my  own  hand  250  royal  members 
of  his  family.  I  occupied  55  royal  towns  of  which  8  were 
ordinary  towns  and  11  impregnable  fortresses.  I  reduced 
them  to  ashes.  I  incorporated  the  22  strong  towns,  that 
Ullusun  of  Van  had  delivered  to  him  with  Assyria.  I  occu- 
pied 8  strong  cities  of  the  country  of  Tuaya  and  the  districts 
of  Tilusina  of  Andia;  4,200  men,  with  their  belongings, 
were  carried  away  into  slavery. 

14  Mitatti,  of  Zikirta,  had  secured  himself  against  my  arms ; 
he  and  the  men  of  his  country  had  fled  into  the  forests ; 
no  trace  of  them  was  to  be  seen.  I  reduced  Parda,  the 
town  of  his  royalty  to  ashes ;  I  occupied  twenty-three  great 
towns  in  the  environs,  and  I  spoiled  them.  The  cities  of 
Suandakhul  and  Zurzukka,  of  the  country  of  Van,  took 
the  part  of  Mitatti ;  I  occupied  and  pillaged  them.  Then  I 
took  Bagadatti  of  the  Mount  JMildis,  and  I  had  him  flayed. 
I  banished  Dayaukku  and  his  suite  to  Hamath,  and  I  made 
them  dwell  there. 

15  Then  Ullusun  heard  in  his  high  mountains  of  my  glorious 
exploits:  he  departed  in  haste  like  a  bird,  and  kissed  my 

^  Or  Minni. 


I 


INSCRIPTION    OF   THE   PALACE   OF    KHORSAPAD     299 

feet ;  I  pardoned  his  innumerable  misdeeds,  and  I  blotted 
out  his  iniquities.  I  granted  pardon  to  him  ;  I  replaced 
him  upon  the  throne  of  his  royalty.  I  gave  him  the  two 
fortresses  and  the  22  great  towns  that  I  had  taken  away 
from  Urzaha  and  Mitatti.  I  endeavored  to  restore  peace 
to  his  country.  I  made  the  image  of  my  Majesty :  I  wrote 
on  it  the  glory  of  the  god  Assur,  my  Master,  I  erected  many 
fac-similes  of  it  in  Izirti,  the  town  of  his  royalty. 

16  I  imposed  a  tribute  of  horses,  oxen,  and  lambs  upon  lanzu, 
King  of  the  river  country,  in  Hupuskia,  the  town  of  his 
power, 

17  Assurlih,  of  Kar-Alla,  Itti,  of  Allapur,  had  sinned  against 
Assur  and  despised  his  power.  I  had  Assurlih  flayed.  I 
banished  the  men  of  Kar-Alla,  whoever  they  were,  and  Itti, 
with  his  suite,  I  placed  them  in  Hamath. 

IS  I  took  the  inhabitants  of  the  towns  of  Sukkia,  Bala, 
Ahitikna,  Pappa,'*  Lallukni  away  from  their  homes ;  I  made 
them  dwell  at  Damascus  in  Syria. 

19  I  occupied  the  6  towns  of  the  country  of  Niksamma,  I  took 
with  my  own  hand  Nirisar,  Governor  of  the  town  of  Sur- 
gadia ;  I  added  these  towns  to  the  satrapy  of  Parsuas.^ 

20  Bel-sar-u3ur  "^  was  King  of  the  town  of  Kisisim ;  I  had  him 
transported  to  Assyria  with  all  that  he  possessed,  his  treas- 
ure, the  contents  of  his  palace ;  I  put  my  Lieutenant  in  as 
Governor  of  the  town,  to  which  I  gave  the  name  of  Kar- 
Marduk.  I  had  an  image  made  of  my  Majesty  and  erected 
it  in  the  middle  of  the  town.  I  occupied  6  towns  in  the 
neighborhood  and  I  added  them  to  his  government. 

21  I  attacked  and  conquered  Kibaba,  Prefect  of  the  town  of 
Kharkhar,  I  took  him  and  the  inhabitants  of  his  country 
captive,  I  rebuilt  this  city  and  made  the  inhabitants  of  the 
provinces,  that  my  arm  had  conquered,  live  there.  I  placed 
my  Lieutenant  as  Governor  over  them.  I  named  the  town 
Kar-Sarkin ;  I  established  the  worship  of  the  god  Assur, 
my  Master,  there.  I  erected  an  image  of  my  Royal  self. 
I  occupied  6  towns  in  the  environs,  and  added  them  to  his 
government. 

22  I  besieged  and  took  the  towns  of  Tel-Akhi-tub,  Khindau, 
Bagai,  and  Anzaria ;  I  transported  the  inhabitants  of  them 

'It  seems  not  to  be  Paphos.  ^ParthiaC?).         "The  same  name  as  Belshazzar. 


300  CUNEIFORM    INSCRIPTIONS 

to  Assyria.     I  rebuilt  them  ;  I  gave  them  the  names  of 
Kar-Nabu,  Kar-Sin,  Kar-Ben,  Kar-Istar. 

23  To  maintain  my  position  in  Media,  I  have  erected  fortifi- 
cations in  the  neighborhood  of  Kar-Sarkin.  I  occupied 
34  towns  in  Media  and  annexed  them  to  Assyria  and  I 
levied  annual  tributes  of  horses  upon  them. 

24  I  besieged  and  took  the  town  of  Eristana,  and  the  surround- 
ing towns  in  the  country  of  Bait-lli ;  I  carried  away  the 
spoil. 

25  The  countries  of  Agag  ^  and  Ambanda,''  in  Media,  opposite 
the  Arabs  of  the  East,  had  refused  their  tributes,  I  de- 
stroyed them,  laid  them  waste,  and  burnt  them  by  fire. 

26  Dalta  of  Ellip  was  subject  to  me,  and  devoted  to  the  wor- 
ship of  Assur ;  5  of  his  towns  revolted  and  no  longer  recog- 
nized his  dominion.  I  came  to  his  aid,  I  besieged  and 
occupied  these  towns,  I  carried  the  men  and  their  goods 
away  into  Assyria  with  numberless  horses. 

27  Urzana,  of  the  town  of  Musasir,  had  attached  himself  to 
Urzaha  the  Armenian,  and  had  refused  me  his  allegiance. 
With  the  multitude  of  my  army,  I  covered  the  city  of  Musa- 
sir as  if  it  were  with  ravens,  and  he  to  save  his  life,  fled 
alone  into  the  mountains. 

28  I  entered  as  a  Ruler  into  Musasir.  I  seized  as  spoil  Ur- 
zana's  wife,  sons  and  daughters,  his  money,  his  treasures,  all 
the  stores  of  his  palace  whatever  they  were,  with  20,100 
men  and  all  that  they  possessed,  the  gods  Haldia  and  Baga- 
barta,  his  gods,  and  their  holy  vessels  in  great  numbers. 

29  Urzaha,  King  of  Armenia,  heard  of  the  defeat  of  Musasir 
and  the  carrying  away  of  the  god  Haldia  ®  his  god,  he  cut 
off  his  life  by  his  own  hands  with  a  dagger  of  his  girdle. 
I  held  a  severe  judgment  over  the  whole  of  Armenia.  I 
spread  over  the  men,  who  inhabit  this  country,  mourning 
and  lamentation. 

30  Tarhunazi,  of  the  town  of  Melid,  sought  for  revenge.  He 
sinned  against  the  laws  of  the  great  gods,  and  refused  his 
submission.     In  the  anger  of  my  heart,   I   crushed  like 

''  This  Agag  is  very  possibly  the  coun-  the  god  Haldi  as  god  of  the  Armenians, 

try  of  Haman  the   Agagite,  if  we  must  which    proves    more   forcibly   than    ever 

not  read   Agaz.  that  the   syllabnry  of   the  Armenian   in- 

*  Ambanda    is    perhaps    the     Median  scriptions  is  the  same  as  the  Assyrian 
"  Kampanda."  syllabary. 

*  We  find  in  the  inscriptions  of  Van, 


i 


INSCRIPTION    OF   THE   PALACE   OF    KHORSABAD     301 

briars  Melid,  which  was  the  town  of  his  kingdom,  and  the 
neighborirj.g'  towns.  I  made  him,  his  wife,  sons  and  daugh- 
ters, the  slaves  of  his  palace  whoever  they  were,  with  5,000 
warriors,  leave  Tel-Garimmi ;  I  treated  them  all  as  booty. 
I  rebuilt  Tel-Garimmi ;  I  had  it  entirely  occupied  by  some 
archers  from  the  country  of  Khammanua,  which  my  hand 
had  conquered,  and  I  added  it  to  the  boundaries  of  this 
country.  I  put  it  in  the  hands  of  my  Lieutenant,  and  I 
restituted  the  surface  of  the  dominion,  as  it  had  been  in 
the  time  of  Gunzinan,  the  preceding  King. 

31  Tarhular,  of  Gamgum,  had  a  son  Muttallu,  who  had  mur- 
dered his  father  by  the  arms,  and  sat  on  the  throne  against 
my  will,  and  to  whom  they  had  intrusted  their  country. 
In  the  anger  of  my  heart,  I  hastily  marched  against  the 
town  of  Markasi,  with  my  chariots  and  horsemen,  who 
followed  on  my  steps.  I  treated  Muttallu,  his  son  and  the 
families  of  the  country  of  Bit-Pa'alla  in  its  totality,  as  cap- 
tives, and  seized  as  booty  the  gold  and  silver  and  the  num- 
berless treasures  of  his  palace.  I  reinstated  the  men  of 
Gamgum  and  the  neighboring  tribes,  and  placed  my  Lieu- 
tenant as  Governor  over  them  ;  I  treated  them  like  the 
Assyrians. 

32  Azuri,  King  of  Ashdod,^*'  determined  within  himself  to 
render  no  more  tributes ;  he  sent  hostile  messages  against 
Assyria  to  the  neighboring  kings.  I  meditated  vengeance 
for  this,  and  I  withdrew  from  him  the  government  over 
his  country.  I  put  his  brother  Akhimit  on  his  throne. 
But  the  people  of  Syria,  eager  for  revolt,  got  tired  of  Ak- 
himit's  rule,  and  installed  laman,  who  like  the  former,  was 
not  the  legitimate  master  of  the  throne.  In  the  anger  of 
my  heart,  I  did  not  assemble  the  bulk  of  my  army  nor 
divide  my  baggage,  but  I  marched  against  Ashdod  with 
my  warriors,  who  did  not  leave  the  trace  of  my  feet. 

33  laman  learnt  from  afar  of  the  approach  of  my  expedition ; 
he  fled  beyond  Egypt  toward  Libya  (Meluhhi),^  and  no 
one  ever  saw  any  further  trace  of  him.  I  besieged  and 
took  Ashdod  and  the  town  of  Gimtu-Asdudim ;  -  I  carried 

^"  See  Isaiah  xx.  i.  name    seems    to    be   the    "  Milyes  "    of 

■*  Mel-jhhi    is   not   Meroe,    but    Libya,         Herodotus, 
and     especially     the     Marmarica.      The  -  "  Asdudim  "  seems  to  be  a  Hebraic 

plural. 


302  CUNEIFORM    INSCRIPTIONS 

away  captive  laman's  gods,  his  wife,  his  sons,  his  daugh- 
ters, his  money,  and  the  contents  of  his  palace,  together 
with  the  inhabitants  of  his  country.  I  built  these  towns 
anew  and  placed  in  them  the  men  that  my  arm  had  con- 
quered. 

34  I  placed  my  Lieutenant  as  Governor  over  them,  and  I 
treated  them  as  Assyrians.  They  never  again  became 
guilty  of  impiety. 

35  The  King  of  Libya  ^  lives  in  the  middle  of  the  desert,  in  an 
inaccessible  place,  at  (a  month's)  journey.  From  the  most 
remote  times  until  the  renewal  of  the  lunar  period  *  his 
fathers  had  sent  no  ambassadors  to  the  kings,  my  ancestors, 
to  ask  for  peace  and  friendship  and  to  acknowledge  the 
power  of  Merodach.  But  the  immense  terror  inspired  by 
my  Majesty  roused  him,  and  fear  changed  his  intentions-. 
In  fetters  of  iron  he  threw  him  (laman),  directed  his  steps 
toward  Assyria  and  kissed  my  feet. 

36  Muttallu,  of  Commagene,  a  fraudulent  and  hostile  man, 
did  not  honor  the  memory  of  the  gods,  he  plotted  a  con- 
spiracy, and  meditated  defection.  He  trusted  upon  Ar- 
gisti,^  King  of  Armenia,  an  helper  who  did  not  assist  him, 
took  upon  himself  the  collection  of  the  tributes  and  his 
part  of  the  spoil,  and  refused  me  his  submission.  In  the 
anger  of  my  heart,  I  took  the  road  to  his  country  with  the 
chariots  of  my  power,  and  the  horsemen  who  never  left 
the  traces  of  my  feet.  Muttallu  saw  the  approach  of  my 
expedition,  he  withdrew  his  troops,  and  no  one  saw  any 
further  trace  of  him.  I  besieged  and  occupied  his  capital 
and  62  large  towns  all  together.  I  carried  away  his  wife, 
his  sons,  his  daughters,  his  money,  his  treasure,  all  precious 
things  from  his  palace,  together  with  the  inhabitants  of  his 
country  as  spoil,  I  left  none  of  them.  I  inaugurated  this 
town  afresh ;  I  placed  in  it  men  from  the  country  of  Bit- 

3  Meluhhi.    This    is    the   only    passage  ure  of  Babylon  by  the  Medes.    This  date 

where  small  gaps  occur.  commences   the    real    history;     previous 

*  This   is  one  of  the   most   important  to  this  time  reigned  the  86  princes  dur- 

passages  of  the  text;   the  period  is  the  ing    twelve    lunar   periods   of    1,805,    and 

Chaldean   eclipse    period  of   1,805   years,  twelve  solar  periods  of  1,460  years,  viz., 

and   ended   in    71J    B.C.     Instead   of   this  39.180  years.     The  very  event  may  have 

passage,    the   stele   of    Larnaca,    now    in  happened    eleven    years    afterward,    2506 

Berlin,  has,  "  from  the  remotest  times,  n.c.     The    Deluge    happened,    according 

the   beginning    of   Assyria,    until    now."  to  the   Chaldeans,   in  41697   B.C. 

The  commencement  of  the  period,   2517  ^  This  royal  name  is  still  found  in  the 

B.C.,  coincided  very  nearly  with  the  capt-  Armenian   texts   of    Van. 


INSCRIPTION  OF  THE  PALACE  OF  KHORSABAD 


303 


lakin,  that  my  arm  had  conquered.  I  instituted  my  Lieu- 
tenant as  Governor,  and  subdued  them  under  my  rule.  I 
previously  took  from  them  150  chariots,  1,500  horsemen, 
20,000  archers,  1,000  men  armed  with  shields  and  lances, 
and  I  confided  the  country  to  my  Satrap. 

37  While  Dalta,  King  of  Ellip,  lived,  he  was  submissive  and 
devoted  to  my  rule,  the  infirmities  of  age  however  came 
and  he  walked  on  the  path  of  death.  Nibie  and  Ispabara, 
the  sons  of  his  wives,  claimed  both  the  vacant  throne  of 
his  royalty,  the  country  and  the  taxes,  and  they  fought  a 
battle.  Nibie  applied  to  Sutruk-Nakhunti  °  King  of  Elam 
to  support  his  claims,  giving  to  him  pledges  for  his  alliance, 
and  the  other  came  as  a  helper.  Ispabara,  on  his  side, 
implored  me  to  maintain  his  cause,  and  to  encourage  him, 
at  the  same  time  bowing  down,  and  humbling  himself,  and 
asking  my  alliance.  I  sent  seven  of  my  Lieutenants  with 
their  armies  to  support  his  claims,  they  put  Nibie  and  the 
army  of  the  four  rivers,^  which  had  helped  him,  to  flight, 
at  the  town  of  Mareobisti.  I  reinstated  Ispabara  on  the 
throne ;  I  re-established  peace  in  his  country,  and  confided 
it  to  his  care. 

38  Merodach-Baladan,  son  of  lakin,^  King  of  Chaldaea,  the 
fallacious,  the  persistent  in  enmity,  did  not  respect  the 
memory  of  the  gods,  he  trusted  in  the  sea,  and  in  the  re- 
treat of  the  marshes ;  he  eluded  the  precepts  of  the  great 
gods,  and  refused  to  send  his  tributes.  He  had  supported 
as  an  ally  Khumbanigas,  King  of  Elam.  He  had  excited 
all  the  nomadic  tribes  of  the  desert  against  me.  He  pre- 
pared himself  for  battle,  and  advanced.  During  twelve 
years,^  against  the  will  of  the  gods  of  Babylon,  the  town 
of  Bel  which  judges  the  gods,  he  had  excited  the  country 
of  the  Sumers  and  Accads,  and  had  sent  ambassadors  to 
them.  In  honor  of  the  god  Assur,  the  father  of  the  gods, 
and  of  the  great  and  august  Lord  Merodach,  I  roused  my 
courage,  I  prepared  my  ranks  for  battle.  I  decreed  an 
expedition  against  the  Chaldeans,  an  impious  and  riotous 
people.     Merodach-Baladan  heard  of  the  approach  of  my 

9  The    inscriptions   of   this    prince    are  *  The  same   who   occurs  in  the   Ptole- 

translated  in  the  seventh   volume.  maic  canon  (721-709). 

'  Elam.     We  are  now  certain  of  this  "  From  721  to  709  B.C. 
identification. 


304  CUNEIFORM    INSCRIPTIONS 

expedition,  dreading  the  terror  of  his  own  warriors,  he  fled 
before  it,  and  flew  in  the  night  time  hke  an  owl,  falling  back 
from  Babylon,  to  the  town  of  Ikbibel.  He  assembled  to- 
gether the  towns  possessing  oracles,  and  the  gods  living 
in  these  towns  he  brought  to  save  them  to  Dur-Iakin,  forti- 
fying its  walls.  He  summoned  the  tribes  of  Gambul, 
Pukud,  Tamun,  Ruhua,and  Khindar,  put  them  in  this  place, 
and  prepared  for  battle.  He  calculated  the  extent  of  a 
plethrum  ^"  in  front  of  the  great  wall.  He  constructed  a 
ditch  200  spans  ^  wide,  and  deep  one  fathom  and  a  lialf.^ 
The  conduits  of  water,  coming  from  the  Euphrates,  flowed 
out  into  this  ditch ;  he  had  cut  of¥  the  course  of  the  river, 
and  divided  it  into  canals,  he  had  surrounded  the  town, 
the  place  of  his  revolt,  with  a  dam,  he  had  filled  it  with 
water,  and  cut  off  the  conduits.  Merodach-Baladan,  with 
his  allies  and  his  soldiers  had  the  insignia  of  his  royalty 
kept  as  in  an  island  on  the  banks  of  the  river ;  he  arranged 
his  plan  of  battle.  I  stretched  my  combatants  all  along 
the  river  dividing  them  into  bands ;  they  conquered  the 
enemies.  By  the  blood  of  the  rebels  the  waters  of  these 
canals  reddened  like  dyed  wool.  The  nomadic  tribes 
were  terrified  by  this  disaster  which  surprised  him  and  fled  ; 
I  completely  separated  his  allies  and  the  men  of  Marsan 
from  him  ;  I  filled  the  ranks  of  the  insurgents  with  mortal 
terror.  He  left  in  his  tent  the  insignia  of  his  royalty,  the 
golden  .  .  .^  the  golden  throne,  the  golden  parasol, 
the  golden  sceptre,  the  silver  chariot,  the  golden  orna- 
ments, and  other  effects  of  considerable  weight ;  he  fled 
alone,  and  disappeared  like  the  ruined  battlements  of  his 
fortress,  and  I  entered  into  his  retreat.  I  besieged  and 
occupied  the  town  of  Dur-Iakin,  I  took  as  spoil  and  made 
captive,  him,  his  wife,  his  sons,  his  daughters,  the  gold 
and  silver  and  all  that  he  possessed,  the  contents  of  his 
palace,  whatever  it  was,  with  considerable  booty  from  the 
town.  I  made  each  family  and  every  man  who  had  with- 
drawn himself  from  my  arms,  accountable  for  this  sin.  I 
reduced  Dur-Iakin  the  town  of  his  power  to  ashes.  I  un- 
dermined and  destroyed  its  ancient  forts.     I  dug  up  the 

'"32  m.  91   cm.,  39  yds.  *4  in.   94  cm.,    1714  ft. 

'  54  m.  85   cm.,   65  yds.  *  Unexplained. 


INSCRIPTION  OF  THE  PALACE  OF  KHORSABAD      305 

foundation  stone ;  *  I  made  it  like  a  thunder-stricken  ruin. 
I  allowed  the  people  of  Sippara,  Nipur,  Babylon,  and  Bor- 
sippa,  who  live  in  the  middle  of  the  towns  to  exercise  their 
profession,  to  enjoy  their  belongings  in  peace,  and  I  have 
watched  upon  them.  I  took  away  the  possession  of  the 
fields  which  from  remote  times  had  been  in  the  hand  of 
the  Siiti  Nomad,  and  restored  them  to  their  rightful  owners. 
I  placed  the  nomadic  tribes  of  the  desert  again  under  my 
yoke,  and  I  restored  the  forgotten  land  delimitations  which 
had  existed  during  the  tranquillity  of  the  land.  I  gave  to 
each  of  the  towns  of  Ur,  Orchoe,  Erikhi,  Larsa,  Kullab, 
and  Kisik,  the  dwelling  of  the  god  Laguda,  the  god  that 
resides  in  each,  and  I  restored  the  gods  who  had  been 
taken  away,  to  their  sanctuaries.  I  re-established  the 
altered  laws  in  full  force. 

39  I  imposed  tributes  on  the  countries  of  Bet-Iakin,  the  high 
and  low  part,  and  on  the  towns  of  Samhun,  Bab-Dur,  Dur- 
Tilit,  Bubi,  Tell-Khumba,  which  are  the  resort  of  Elam. 
I  transplanted  into  Elam  the  inhabitants  of  the  Comma- 
gene,  in  Syria,  that  I  had  attacked  with  my  own  hand, 
obeying  the  commands  of  the  great  gods  my  Masters,  and 
I  placed  them  on  the  territory  of  Elam,  in  the  town  of 
Sakbat.  Nabu-Pakid-Ilan  was  authorized  to  collect  the 
taxes  from  the  Elamites  in  order  to  govern  them ;  I  claimed 
as  a  pledge  the  town  of  Birtu.  I  placed  all  this  country 
in  the  hands  of  my  Lieutenant  at  Babylon  and  my  Lieu- 
tenant in  the  country  of  Gambul.^ 

40  I  returned  alone  to  Babylon,  to  the  sanctuaries  of  Bel,  the 
judge  of  the  gods,  in  the  excitement  of  my  heart  and  the 
splendor  of  my  appearance ;  I  took  the  hands  of  the  great 
Lord,  the  august  god  Merodach,  and  I  traversed  the  way 
to  the  chamber  of  the  spoil. 

41  I  transported  into  it  154  talents  26  minas  10  drachms  of 
gold  riissii;^  1804  talents  20  minas  of  silver;'^  ivory,  a 
great  deal  of  copper,  iron  in  an  innumerable  quantity, 
some  of  the  stone  ka,  alabaster,  the  minerals  pi  digili, 
flattened  pi  sirru  for  witness  seals,  blue  and  purple  stufifs, 

*  "  Timin,"  not  "cylinder."  drachm  is  nearly  3s.,  a  royal  mina  £9; 

^  Only  two  years  after  the  commence-  the  state  drachm  and  mina  is  the  half 

ment  of  the  war.  of    it.     A    silver   talent    is   always    very 

"  i2,S4d.   pd.  troy  68.  close   to  £270  sterling. 
'  152,227,  pd.  troy,  75.     A  royal  silver 

20 


3o6  CUNEIFORM    INSCRIPTIONS 

cloth  of  berom  and  cotton,  ebony ;  cedar,  and  cypress  wood, 
freshly  cut  from  the  fine  forests  on  Mount  Amanus,  in 
honor  of  Bel,  Zarpanit,  Nebo,  and  Tasmit,  and  the  gods 
who  inhabit  the  sanctuaries  of  the  Sumers  and  Accads ;  all 
that  from  my  accession  to  the  third  year  of  my  reign.^ 

42  Upir,  King  of  Dilmun  who  dwells  at  the  distance  of  30 
parasanges  °  in  the  midst  of  the  sea  of  the  rising  sun  and 
who  is  established  as  a  fish,  heard  of  the  favor  that  the  gods 
Assur,  Nebo,  and  Merodach  had  accorded  me ;  he  sent 
therefore  his  expiatory  gift. 

43  And  the  seven  Kings  of  the  country  of  lahnagi,  of  the 
country  of  latnan  (who  have  established  and  extended 
their  dwellings  at  a  distance  of  seven  days'  navigation  in 
the  midst  of  the  sea  of  the  setting  sun,  and  whose  name 
from  the  most  ancient  ages  until  the  renewal  of  the  lunar 
period,^"  none  of  the  Kings  my  fathers  in  Assyria  and 
Chaldea  ^  had  heard),  had  been  told  of  my  lofty  achieve- 
ments in  Chaldea  and  Syria,  and  my  glory,  which  had 
spread  from  afar  to  the  midst  of  the  sea.  They  subdued 
their  pride  and  humbled  themselves ;  they  presented  them- 
selves before  me  at  Babylon,  bearing  metals,  gold,  silver, 
vases,  ebony  wood,  and  the  manufactures  of  their  country ; 
they  kissed  my  feet. 

44  While  I  endeavored  to  exterminate  Bet-Iakin  and  reduce 
Aram,  and  render  my  rule  more  efficacious  in  the  country 
of  latbur,  which  is  beyond  Elam,  my  Lieutenant,  the  Gov- 
ernor of  the  country  of  Kue,  attacked  Mita,  the  Moschian, 
and  3,000  of  his  towns ;  he  demolished  these  towns,  de- 
stroyed them,  burnt  them  with  fire,  and  led  away  many 
captives.  And  this  Mita  the  Moschian,  who  had  never 
submitted  to  the  Kings  my  predecessors  and  had  never 
changed  his  will,  sent  his  envoy  to  me  to  the  very  borders 
of  the  sea  of  the  rising  sun,  bearing  professions  of  al- 
legiance and  tributes. 

45  In  these  days,  these  nations  and  these  countries  that  my 
hand  has  conquered,  and  that  the  gods  Assur,  Nebo,  and 
Merodach  have  made  bow  to  my  feet,  followed  the  ways 

■  Sargon  speaks  of  his  third  "  year  "  ^^  This   is   the   second   passage   where 

and  not  of  his  third  campaign,  in  order  Sargon    alludes    to    this    period    ending 

to    mark    what    he    had   already    accom-  under  his  reign, 

plished   before  the  year  717.  '  "  Karduniyas." 

"  One  hundred  and  ten  English  miles. 


INSCRIPTION  OF  THE  PALACE  OF  KHORSABAD      307 

of  piety.  With  their  help  I  built  at  the  feet  of  the  musri, 
following  the  divine  will  and  the  wish  of  my  heart,  a  town 
that  I  called  Dur-Sarkin  •  to  replace  Nineveh.^  Nisroch,* 
Sin,  Samas,  Nebo,  Bin,  Ninip,  and  their  great  spouses, 
who  procreate  eternally  in  the  lofty  temple  of  the  upper 
and  the  nether  world  (Aralli)  blessed  the  splendid  wonders, 
the  superb  streets  in  the  town  of  Dur-Sarkin.  I  reformed 
the  institutions  which  were  not  agreeable  to  their  ideas. 
The  priests,  the  nisi  ramki,  the  siirmahhi  supar  disputed 
at  their  learned  discussions  about  the  pre-eminence  of 
their  divinities,  and  the  efficacy  of  their  sacrifices. 
46  I  built  in  the  town  some  palaces  covered  with  the  skin  of 
the  sea-calf,^  and  of  sandal  wood,  ebony,  the  wood  of  mas- 
tic tree,  cedar,  cypress,  wild  pistachio  nut  tree,  a  palace  of 
incomparable  splendor,  as  the  seat  of  my  royalty.  I 
placed  their  dunu  upon  tablets  of  gold,  silver,  alabaster, 
tilpc  stones,  parut  stones,  copper,  lead,  iron,  tin,  and  khibisti 
made  of  earth.  I  wrote  thereupon  the  glory  of  the  gods. 
Above  I  built  a  platform  of  cedar  beams.  I  bordered  the 
doors  of  pine  and  mastic  wood  with  bronze  garnitures, 
and  I  calculated  their  distance.  I  made  a  spiral  staircase 
similar  to  the  one  in  the  great  temple  of  Syria,  that  is 
called  in  the  Phoenician  language,  Bcthilanni.  Between 
the  doors  I  placed  8  double  lions  whose  weight  is  i  ncr  6 
soss,  50  talents  ^  of  first-rate  copper,  made  in  honor  of 
Mylitta  .  .  .^  and  their  four  kiibiir  in  materials  from 
Mount  Amanus ;  I  placed  them  on  nirgalli.^  Over  them  I 
sculptured  artistically  a  crown  of  beast  of  the  fields,  a  bird 
in  stone  of  the  mountains.  Toward  the  four  celestial  re- 
gions, I  turned  their  front.  The  lintels  and  the  uprights 
I  made  in  large  gypsum  stone  that  I  had  taken  away  with 

2  Or     "  Dur-Sarkayan."       The     King  was   still    in   ruins.      It   was   rebuilt   by 

passes   rapidly   over   some   other  peculi-  Sennacherib. 

arities   which   he  inserts  in   other   texts,  *  This    is    my   former   transcription   of 

namely,   the  measures  of  the  town,   and  the    divine    name    which    is    now    pro- 

the  ceremonies  of   its  edification.     The  nounced    Hea.      But    I    think    sincerely 

circuit  is  given  as  containing  3  1-3  ners  that   the   latter   is   not   better   than   the 

(miles)    I    stadium  3  canes  2   spans,   or  former  one. 

24,740    spans,    and    Botta's    measurings  ^  This   assimilation    is   not   quite    cer- 

afford    6,790    metres    (7,427    yds.).    This  tain. 

statement    gives    for   the    span,    with    a  *  One   thousand   ten    talents   602    cwt. 

slight  correction  in  the  fourth  decimal,  Eng-lish. 

27,425  cm.   (10.797  ins.,  and  for  the  cubit  ^  Obscure. 

5,485  cm.   21.594  ins.).  *A   very  difficult  passage;    the   name 

*  At  this  time  the  palace  of  Nineveh  of    the   god    Nergal    does   not   interfere 

with  the  object. 


3o8  CUNEIFORM    INSCRIPTIONS 

my  own  hand,  I  placed  them  above.  I  walled  them  in 
and  I  drew  upon  me  the  admiration  of  the  people  of  the 
countries. 

47  From  the  beginning  to  the  end,  I  walked  worshipping  the 
god  Assur,  and  following  the  custom  of  wise  men,  I  built 
palaces,  I  amassed  treasures. 

48  In  the  month  of  blessing,  on  the  happy  day,  I  invoked, 
in  the  midst  of  them,  Assur,  the  father  of  the  gods,  the 
greatest  sovereign  of  the  gods  and  the  Istardt,^  who  in- 
habit Assyria.  I  presented  vessels  of  glass,  things  in 
chased  silver,  ivory,  valuable  jewels  and  immense  presents, 
in  great  quantities,  and  I  rejoiced  their  heart.  I  ex- 
hibited sculptured  idols,  double  and  winged,  some  .  .  .  '^ 
winged,  some  .  .  .  ^"^  winged,  serpents,  fishes,  and  birds, 
from  unknown  regions  and  abysses,  the  .  .  .  ^"^  in  high 
mountains,  summits  of  the  lands  that  I  have  conquered 
with  my  own  hand,  for  the  glory  of  my  royalty.  As  a  wor- 
shipper of  the  gods  and  the  god  Assur,  I  sacrificed  in  their 
presence,  v/ith  the  sacrifice  of  white  lambs,  holy  holocausts 
of  expiation,  in  order  to  withdraw  the  gifts  that  had  not 
been  agreeable  to  the  gods. 

49  He  has  granted  me  in  his  august  power,  a  happy  exist- 
ence, long  life,  and  I  obtained  a  constantly  lucky  reign. 
I  have  entrusted  myself  to  his  favor. 

50  The  great  Lord  Bel-El,  the  Master  of  the  lands,  inhabits 
the  lofty  tracts ;  the  gods  and  Istardt  inhabit  Assyria ; 
their  legions  remain  there  in  pargiti,  and  martakni. 

51  With  the  Chiefs  of  provinces,  the  Satraps,  wise  men. 
Astronomers,  Magnates,  the  Lieutenants  and  Governors 
of  Assyria,  I  have  ruled  in  my  palace,  and  administered 
justice. 

52  I  have  bid  them  take  gold,  silver,  gold  and  silver  vessels, 
precious  stones,  copper,  iron,  considerable  products  of 
mountains  the  mines  of  which  are  rich,  cloth  of  herom  and 
cotton,  blue  and  purple  cloth,  amber,  skins  of  sea-calves, 
pearls,  sandal-wood,  ebony,  horses  from  higher  Egypt,^ 
asses,  mules,  camels,  oxen.  With  all  these  numerous 
tributes  I  have  rejoiced  the  heart  of  the  gods. 

®  The  Hebrew  "  Astaroth,"  which  sig-  i"  Obscure, 

nifies  "  goddesses."    Compare  Judges  x.  '  It    is    not    clear    what    animals    are 

6.  meant. 


INSCRIPTION  OF  THE  PALACE  OF  KHORSABAD 


309 


53  May  Assur,  the  father  of  the  gods,  bless  these  palaces,  by 
giving  to  his  images  a  spontaneous  splendor.  May  he 
watch  over  the  issue  even  to  the  remote  future.  May  the 
sculptured  bull,  the  protector  and  god  who  imparts  per- 
fection, dwell  in  day  and  in  night-time  in  his  presence,  and 
never  stir  from  this  threshold ! 

54  With  the  help  of  Assur,  may  the  King  who  has  built  these 
palaces,  attain  an  old  age,  and  may  his  offspring  multiply 
greatly !  May  these  battlements  last  to  the  most  remote 
future !  May  he  who  dwells  there  come  forth  surrounded 
with  the  greatest  splendor ;  may  he  rejoice  in  his  corporal 
health,  in  the  satisfaction  of  his  heart  accomplish  his 
wishes,  attain  his  end,  and  may  he  render  his  magnificence 
seven  times  more  imposing! 


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THE  WORLD'S^ 
GREAT  CLASSICS 


COMMITTEE 


JvsTiN  McCarthy 
Richard  Henry5toddard 
Arthvr  Richmond  Marsh.  AB. 
Pavlvan  Dyke,D.D. 
Albert  Ellery  Bergh 


ILLV5TRATED  WITH  NEARLY  THREE-  yp^ 

HVNDREDPHOTOCRAVVIiES-ETCH-  SS/ 

INCS  COLORED-PLATES  ANDFVLL  ^ 

n/\ru.  iii"-.n-rr>  a  \t<:  .r\f^.mv  at.  a.\  /TMr\n<i 


Clarence  Cook  •  Art  Editor. 


f 


TH  E  •  COLONIAL- PR.E55 

'  NEW-YORK-         •  LO  N  D  O  N 


0,}rc^(?^fr?^rn^rr^^.?^^(:^^rri-:\rr^fa^(?f^rr^rcfi\rr^^^ 


Copyright,  1901, 
By  the  colonial  PRESS. 


I 


SPECIAL    INTRODUCTION 

THE  literature  of  ancient  Armenia  that  is  still  extant  is 
meagre  in  quantity  and  to  a  large  extent  ecclesiastical 
in  tone.  To  realize  its  oriental  color  one  must 
resort  entirely  to  that  portion  which  deals  with  the  home  life 
of  the  people,  with  their  fasts  and  festivals,  their  emotions, 
manners,  and  traditions.  The  ecclesiastical  character  of  much 
of  the  early  Armenian  hterature  is  accounted  for  by  the  fact 
that  Christianity  was  preached  there  in  the  first  century  after 
Christ,  by  the  apostles  Thaddeus  and  Bartholomew,  and  that 
the  Armenian  Church  is  the  oldest  national  Christian  Church 
in  the  world. 

It  is  no  doubt  owing  to  the  conversion  of  the  entire  Arme- 
nian nation  under  the  passionate  preaching  of  Gregory  the 
Illuminator  that  most  of  the  literary  products  of  primitive 
Armenia — the  mythological  legends  and  chants  of  heroic 
deeds  sung  by  bards — are  lost.  The  Church  would  have  none 
of  them.  Gregory  not  only  destroyed  the  pagan  temples,  but 
he  sought  to  stamp  out  the  pagan  literature — the  poetry  and 
recorded  traditions  that  celebrated  the  deeds  of  gods  and 
goddesses  and  of  national  heroes.  He  would  have  succeeded, 
too,  had  not  the  romantic  spirit  of  the  race  clung  fondly  to 
their  ballads  and  folk-lore.  Ecclesiastical  historiographers  in 
referring  to  those  times  say  quaintly  enough,  meaning  to  cen- 
sure the  people,  that  in  spite  of  their  great  religious  advan- 
tages the  Armenians  persisted  in  singing  some  of  their  heathen 
ballads  as  late  as  the  twelfth  century.  Curiously  enough,  we 
owe  the  fragments  we  possess  of  early  Armenian  poetry  to 
these  same  ecclesiastical  critics.  These  fragments  suggest  a 
popular  poesy,  stirring  and  full  of  powerful  imagery,  em- 
ployed mostly  in  celebrating  royal  marriages,  religious  feasts, 
and  containing  dirges  for  the  dead,  and  ballads  of  customs — 


iv  SPECIAL   INTRODUCTION 

not  a  wide  field,  but  one  invaluable  to  the  philologist  and  to 
ethnological  students. 

The  Christian  chroniclers  and  critics,  however,  while  pre- 
serving but  little  of  the  verse  of  early  Armenia,  have  handed 
down  to  us  many  legends  and  traditions,  though  they  relate 
them,  unfortunately,  with  much  carelessness  and  with  a  con- 
tempt for  detail  that  is  often  exasperating  to  one  seeking  for 
instructive  parallelisms  between  the  heroic  legends  of  differ- 
ent nations.  Evidently  the  only  object  of  the  ecclesiastical 
chroniclers  in  preserving  these  legends  was  to  invest  their  de- 
scriptions of  the  times  with  a  local  color.  Even  Moses  of 
Chorene,  who  by  royal  command  collected  many  of  these 
legends,  and  in  his  sympathetic  treatment  of  them  evinces 
poetic  genius  and  keen  literary  appreciation,  fails  to  realize 
the  importance  of  his  task.  After  speaking  of  the  old  Ar- 
menian kings  with  enthusiasm,  and  even  condoning  their 
paganism  for  the  sake  of  their  virility,  he  leaves  his  collection 
in  the  utmost  disorder  and  positively  without  a  note  or  com- 
ment. In  the  face  of  such  difficulties,  therefore,  it  has  been 
hard  to  present  specimens  of  early  Armenian  folk-lore  and 
legends  that  shall  give  the  reader  a  rightful  idea  of  the  race 
and  the  time. 

As  Armenia  w'as  the  highroad  between  Asia  and  Europe, 
these  old  stories  and  folk-plays  show  the  influence  of  mi- 
grating and  invading  people.  The  mytholog}-  of  the  Chal- 
deans and  Persians  mingles  oddly  with  traditions  purely 
Armenian.  This  is  well  shown  in  the  story  of  David  of  Sas- 
sun,  given  in  this  volume.  David  was  the  local  hero  of  the 
place  where  Moses  of  Chorene  was  born  and  probably  spent 
his  declining  years,  after  years  of  literary  labor  and  study  in 
Athens  and  Alexandria.  The  name  of  the  district  was  Mush, 
and  close  by  the  monastery  in  which  Moses  was  buried  lies 
the  village  of  Sassun. 

David's  history  is  rich  in  personal  incident,  and  recalls  to 
the  reader  the  tales  related  of  the  Persian  Izdubar,  the 
Chaldeo-Babylonian  Nimrod,  and  the  Greek  Heracles.  He 
is  as  much  the  hero  of  the  tale  as  is  Joseph  Andrews  in  Field- 
ing's classic  of  that  name.  His  marvellous  strength  is  used 
as  handily  for  a  jest  as  for  some  prodigious  victory  over  man 
or  monster.     He  is  drawn  for  us  as  a  bold,  reckless  fellow. 


SPECIAL    INTRODUCTION  v 

with  a  rollicking  sense  of  humor,  which,  in  truth,  sits  but 
awkwardly  upon  the  intense  devotion  to  the  Cross  and  its  de- 
mands with  which  Moses  or  some  later  redactor  has  seen 
fit  to  burden  this  purely  pagan  hero.  David  is  very  human 
in  spite  of  his  blood-stained  club  and  combative  instincts,  and 
his  kindliness  and  bonhomie  awake  in  us  a  passing  disappoint- 
ment at  his  untimely  demise. 

If  we  except  some  ecclesiastical  writings,  these  fragments 
preserved  by  Moses  of  Chorene  and  others  comprehend  all  that 
is  left  to  us  of  the  literature  of  Armenia  antedating  the  Persian 
invasion.  After  the  Persian  flood  of  fire  and  sword  had  rolled 
over  this  Asiatic  Poland,  the  stricken  Christian  Church  re- 
vived. A  monk  named  Mesrob  set  to  work  to  revive  the  spirit 
of  literature.  His  difficulties  were  great.  It  was  not  alone 
the  resuscitating  of  a  dead  literary  desire,  but  it  entailed  also 
the  providing  of  a  vehicle  of  expression,  namely  an  alphabet, 
so  deeply  had  the  Persian  domination  imprinted  itself  upon  the 
land.  As  might  be  expected,  the  primary  results  of  the  re- 
vival were  didactic,  speculative,  or  religious  in  character. 
Mysticism  at  that  time  flourished  in  the  monasteries,  and  the 
national  spirit — the  customs,  habits,  joys,  an-d  emotions  of 
the  people — had  not  yet  found  re-expression  in  script.  The 
Church  became  the  dominant  power  in  literature,  and  if  it  is 
true  on  the  one  hand  that  the  Armenian  people  lost  intellectual 
independence,  it  is  also  true  on  the  other  that  they  gained  that 
religious  zeal  and  strength  which  enabled  them  as  an  entity 
— a  united  race — to  survive  the  fatal  day  of  Avarair,  where, 
under  the  shadow  of  hoary  Ararat,  the  Armenian  Marathon 
was  fought  and  lost,  and  Vartan,  their  national  hero,  died. 
All  sorts  of  traditions  cluster  still  around  the  battlefield  oi 
Avarair.  A  species  of  red  flower  grows  there  that  is  no- 
where else  to  be  found,  and  it  is  commonly  believed  that  this 
red  blossom  sprang  originally  from  the  blood  of  the  slain 
Armenian  warriors.  On  the  plain  of  Avarair  is  also  found  a 
small  antelope  with  a  pouch  upon  its  breast  secreting  musk 
— a  peculiarity  gained,  they  say,  from  feeding  on  grass  soaked 
with  the  blood  of  Armenia's  sons.  And  at  Avarair,  too,  it  is 
said  that  the  lament  of  the  nightingales  is  ever,  "  Vartan,  Var- 
tan." The  story  of  these  times  is  preserved  in  fragments  in 
the  religious  chronicles  of  Lazarus  of  Pharb  and  of  Eliseus. 


vi  SPECIAL   INTRODUCTION 

When,  during  the  Persian  domination,  Armenia  became  en- 
tirely shut  off  from  the  avenues  of  Greek  culture,  and  was 
left  unaided  in  her  struggle  for  national  existence,  the  light 
of  Hterature  again  sank  to  a  feeble  gleam.  There  was,  indeed, 
a  faint  revival  in  the  tenth  century,  and  again  a  second  and 
a  stronger  renaissance  in  the  twelfth  under  the  impulse  given 
by  Nerses,  and  by  his  namesake,  the  Patriarch.  But  this  re- 
vival, like  the  former,  was  not  general  in  character.  It  was 
mostly  a  revival  of  rehgious  mysticism  in  literature,  not  of 
the  national  spirit,  though  to  this  epoch  belong  the  choicest 
hymnological  productions  of  the  Armenian  Church. 

There  are  no  chronicles  extant  that  can  be  called  purely 
Armenian.  The  oldest  chronicles  that  we  have  of  Armenia 
— and  there  are  many — wander  off  into  the  histories  of  other 
people — of  the  Byzantines,  for  instance,  and  even  of  the  Cru- 
saders. The  passages  that  deal  with  Armenia  are  devoted 
almost  entirely  to  narrating  the  sufferings  of  the  Armenians 
under  the  successive  invasions  of  pagans  and  Mahometans,  and 
the  efforts  made  to  keep  the  early  Christian  faith — forming 
almost  a  national  book  of  martyrs,  and  setting  forth  a  tragic 
romance  of  perpetual  struggle.  These  records  cannot  be  called 
Armenian  literature  in  a  real  sense,  for  in  many  cases  they  were 
not  written  by  Armenians,  but  they  picture  in  vivid  fashion 
the  trials  suffered  by  Armenians  at  the  hands  of  invading  na- 
tions, and  the  sacrifices  made  to  preserve  a  national  existence. 
They  picture,  in  pages  bristling  with  horrible  detail,  the  sac- 
rifices and  sufferings  of  a  desperate  people,  and  in  them  we 
see  Armenia  as  the  prophet  saw  Judea,  "  naked,  lying  by  the 
wayside,  trodden  under  foot  by  all  nations."  These  chronicles 
have  an  interest  all  their  own,  but  they  lack  literary  beauty, 
and  not  being,  in  themselves,  Armenian  literature,  have  not 
been  included  in  the  selections  made  as  being  purely  repre- 
sentative of  the  race  and  land. 

The  examples  of  Armenian  proverbs  and  folk-lore  included 
in  this  volume  show,  as  is  usual,  the  ethnological  relation- 
ship that  is  so  easily  traced  between  the  fables  of  ^sop,  of 
Bidpai,  of  Vartan,  and  of  Loqman.  It  may  be  said  with  truth 
that  in  the  folk-lore  and  fables  of  all  nations  can  be  traced 
kinship  of  imagination,  with  a  variety  of  application  that  dif- 
fers with  the  customs  and  climate  of  the  people.     But  the 


SPECIAL    INTRODUCTION  vii 

Armenian  is  especially  rich  in  a  variety  of  elements.  We 
meet  enchantments,  faculties,  superstitions,  and  abstract  ideas 
personified,  which  are  supposed  to  attach  miraculous  mean- 
ings to  the  most  ordinary  events.  Dreams,  riddles,  and  the 
like — all  are  there.  The  one  strange  personification  is  the 
Dew.  The  Dew  is  a  monster,  half  demon,  half  human;  some- 
times harmless,  sometimes  malevolent;  mortal,  indeed,  but 
reaching  a  good  or,  shall  we  say,  an  evil  old  age.  The  Dew 
figures  in  nearly  all  Armenian  fairy-tales. 

The  Armenian  proverbs  exhibit  the  persistent  capacity  of 
the  Armenians  during  a  time  of  Sturm  und  Drang  to  embody, 
in  pithy,  wise,  and  sometimes  cynical  form,  the  wisdom  drawn 
from  their  own  experience  and  from  that  of  the  ages.  It  is 
possible  that  the  cynical  vein  discernible  in  some  of  these 
proverbs  is  a  result  of  the  intense  and  continued  national 
trials.  Take,  for  instance,  this  proverb,  "  If  a  brother  were  a 
good  thing,  God  would  have  provided  himself  with  one." 
Can  anything  be  more  cynical? 

The  poems  are  of  later  origin.  Since  the  twelfth  century, 
when  literature  burst  the  bonds  imposed  upon  it  by  ecclesias- 
tical domination,  the  poetic  spirit  of  the  Armenians  has  found 
expression.  It  is  rich  in  oriental  passion  and  imagery,  brill- 
iant in  expression,  and  intensely  musical.  But  through  all 
the  poems  we  are  reminded  of  the  melancholy  strain  that  per- 
vaded the  exiles  of  Jerusalem  when  "  by  the  waters  of  Baby- 
lon "  they  "  sat  down  and  wept."  The  apostrophe  to  Araxes 
reminds  us  of  the  trials  of  Armenia,  of  her  exiled  sons,  of  her 
wasted  land,  and  of  the  perpetual  fast  she  ever  keeps  in  mourn- 
ing for  her  children. 

The  comedy  of  "  The  Ruined  Family "  and  the  pathetic 
story  of  "  The  Vacant  Yard  "  are  also  of  the  post-monastic 
era.  In  the  comedy  we  gain  an  insight  into  the  jealousy  and 
the  pride  of  life  that  pervaded  then  as  now  the  middle  walks 
of  life.  Its  Ibsenesque  quality  is  very  striking.  The  per- 
sistent and  human  struggle  of  the  mother  to  gain  a  high  po- 
sition in  life  for  her  daughter  through  marriage,  and  the 
agonizing  of  the  father  to  get  together  a  suitable  dower  for  his 
daughter,  together  with  the  worldly-wise  comments  and  ad- 
vice of  the  old  aunt,  are  so  true  to  modern  life  that  one  realizes 
anew  the  sameness  of  human  nature  in  all  climes  and  ages. 


viii  SPECIAL   INTRODUCTION 

"  The  Vacant  Yard  "  gives  us  a  charming  picture  of  Ar- 
menian life.  The  people  are  depicted  with  an  impartial  pen, 
subject  to  the  minor  crosses  and  humors  of  fate,  having  their 
ups  and  downs  just  as  we  do  to-day,  but  the  intense  local  color 
that  pervades  the  story  holds  one  to  the  closing  line. 

As  a  people  the  Armenians  cannot  boast  of  as  vast  a  litera- 
ture as  the  Persians,  their  one-time  conquerors,  but  that  which 
remains  of  purely  Armenian  prose,  folk-lore,  and  poetry  tells 
us  of  a  poetic  race,  gifted  with  imaginative  fire,  sternness  of 
will,  and  persistency  of  adherence  to  old  ideas,  a  race  that  in 
proportion  to  their  limited  production  in  letters  can  challenge 
comparison  with  any  people. 


c>BrZ^d5-^^t?f77t^ 


CONTENTS 


PAGE 


Proverbs  and  Folk-lore 3 

The  Vacant  Yard 19 

Armenian  Poems 

A  Plaint 47 

Spring  in  Exile 48 

Fly,  Lays  of  Mine 48 

The  Woe  of  Araxes 49 

The  Armenian  Maiden 51 

One  of  a  Thousand 52 

Longing 53 

David  of  Sassun 57 

The  Ruined  Family 81 


ILLUSTRATIONS 


FACING    PAGE 


Euterpe Frontispiece 

Photogravure  from  the  original  painting  by  Paul  Baudry 

Page  from  an  Armenian  Menology        .         .         ,         •54 
Fac-simile  manuscript  of  the  Sixteenth  Century 


PROVERBS    AND    FOLK-LORE 

[Translated  by  F.  B.  Collins,  B.S.] 


PROVERBS   AND    FOLK-LORE 

I  KNOW  many  songs,  but  I  cannot  sing. 
When  a  man  sees  that  the  water  docs  not  follow  him, 
he  follows  the  water. 

When  a  tree  falls  there  is  plenty  of  kindling  wood. 

He  who  falls  into  the  water  need  have  no  fear  of  rain. 

A  good  swimmer  finds  death  in  the  water. 

Strong  vinegar  bursts  the  cask. 

Dogs  quarrel  among  themselves,  but  against  the  wolf  they 
are  united. 

God. understands  the  dumb. 

Only  he  who  can  read  is  a  man. 

The  chick  shows  itself  in  the  egg,  the  child  in  the  cradle. 

What  a  man  acquires  in  his  youth  serves  as  a  crutch  in  his 
old  age. 

One  wit  is  good ;  two  wits  are  better. 

Begin  with  small  things,  that  you  may  achieve  great. 

A  devil  with  experience  is  better  than  an  angel  without. 

What  the  great  say,  the  humble  hear. 

He  who  steals  an  egg  will  steal  a  horse  also. 

Turn  the  spit,  so  that  neither  meat  nor  roasting-iron  shall 
burn. 

One  can  spoil  the  good  name  of  a  thousand. 

What  manner  of  things  thou  speakest  of,  such  shalt  thou 
also  hear. 

The  grandfather  ate  unripe  grapes,  and  the  grandson's  teeth 
were  set  on  edge. 

One  bad  deed  begets  another. 

Go  home  when  the  table  is  set,  and  to  church  when  it  is 
almost  over. 

A  devil  at  home,  a  parson  abroad. 

God  created  men  and  women:  who,  then,  created  monks? 

Poor  and  proud. 

In  dreams  the  hungry  see  bread  and  the  thirsty  water. 

3 


4  ARMENIAN    LITERATURE 

Ere  the  fat  become  lean,  the  lean  are  already  dead. 

Wish  for  a  cow  for  your  neighbor,  that  God  may  give  you 
two. 

What  is  play  to  the  cat  is  death  to  the  mouse. 

Unless  the  child  cries,  the  mother  will  not  suckle  it. 

A  fish  in  the  water  is  worth  nothing. 

Gold  is  small  but  of  great  worth. 

At  home  the  dog  is  very  brave. 

Observe  the  mother  ere  you  take  the  daughter. 

If  you  lose  half  and  then  leave  off,  something  is  gained. 

The  good  mourn  for  what  was  taken  aw^ay,  the  wolf  for  what 
was  left  behind. 

Only  a  bearded  man  can  laugh  at  a  beardless  face. 

He  descends  from  a  horse  and  seats  himself  on  an  ass. 

No  other  day  can  equal  the  one  that  is  past. 

When  a  man  grows  rich,  he  thinks  his  walls  are  awry. 

Make  friends  with  a  dog,  but  keep  a  stick  in  your  hand. 

One  should  not  feel  hurt  at  the  kick  of  an  ass. 

The  blind  have  no  higher  wish  than  to  have  two  eyes. 

The  thief  wants  only  a  dark  night. 

A  thief  robbed  another  thief,  and  God  marvelled  at  it  in 
heaven. 

He  who  has  money  has  no  sense ;  and  he  who  has  sense, 
no  money. 

He  who  begs  is  shameless,  but  still  more  shameless  is  he 
who  lends  not  to  him. 

Better  lose  one's  eyes  than  one's  calling. 

What  the  wind  brings  it  will  take  away  again. 

A  bad  dog  neither  eats  himself  nor  gives  to  others. 

Running  is  also  an  art. 

Only  in  the  bath  can  one  tell  black  from  white. 

Water  is  sure  to  find  its  way. 

What  does  the  blind  care  if  candles  are  dear? 

Speak  little  and  you  will  hear  much. 

No  one  is  sure  that  his  Hght  will  burn  till  morning. 

He  who  speaks  the  truth  must  have  one  foot  in  the  stirrup. 

The  more  you  stone  a  dog  the  more  he  barks. 

One  blossom  does  not  make  a  spring. 

One  hand  cannot  clap  alone. 

Strike  the  iron  while  it  is  hot. 


PROVERBS   AND    FOLK-LORE  5 

Take  up  a  stick,  and  the  thieving  dog  understands. 

Corruption  illumines  dark  paths. 

When  they  laid  down  the  law  to  the  wolf,  he  said,  "  Be  quiet, 
or  the  sheep  will  run  away." 

One  hears  Ali  is  dead ;  but  one  knows  not  which  one. 

The  scornful  soon  grow  old. 

Who   shall   work?     I   and  thou.     Who   shall  eat?     I   and 
thou. 

Stay  in  the  place  where  there  is  bread. 

If  bread  tastes  good,  it  is  all  one  to  me  whether  a  Jew  or  a 
Turk  bakes  it. 

One  loves  the  rose,  another  the  lilac. 

Before  Susan  had  done  prinking,  church  was  over. 

The  simpleton  went  to  the  wedding  and  said,  "  Indeed,  it 
is  much  better  here  than  it  is  at  home." 

He  sleeps  for  himself  and  dreams  for  others. 

The  flower  falls  under  the  bush. 

Not  everything  round  is  an  apple. 

What  does  an  ass  know  about  almonds  ? 

A  king  must  be  worthy  of  a  crown. 

When  you  are  going  in  consider  first  how  you  are  coming 
out. 

What  thou  canst  do  to-day  leave  not  until  to-morrow. 

The  rose  of  winter-time  is  fire. 

The  end  of  strife  is  repentance. 

From  the  same  flower  the  serpent  draws  poison  and  the 
bees  honey. 

My  heart  is  no  table-cover  to  be  spread  over  everything. 

As  long  as  the  wagon  is  not  upset  the  way  is  not  mended. 

The  water  that  drowns  me  is  for  me  an  ocean. 

The   Armenian    has    his    understanding   in    his    head,    the 
Georgian  in  his  eyes. 

The  ass  knows  seven  ways  of  swimming,  but  when  he  sees 
the  water  he  forgets  them  all. 

The  wound  of  a  dagger  heals,  but  that  of  the  tongue,  never. 

A  good  ox  is  known  in  the  yoke,  a  good  woman  at  the 
cradle  of  her  child. 

Love  ever  so  well,  there  is  also  hate ;  hate  ever  so  much, 
there  is  always  love. 

A  shrewd  enemy  is  better  than  a  stupid  friend. 


6  ARMENIAN    LITERATURE 

To  rise  early  is  not  everything ;  happy  are  they  who  have 
the  help  of  God. 

A  dress  that  is  not  worn  wears  itself  out. 

I  came  from  the  ocean  and  was  drowned  in  a  spoonful  of 
water. 

Because  the  cat  could  get  no  meat,  lie  said,  "  To-day  is 
Friday." 

The  house  that  a  woman  builds  God  will  not  destroy ;  but 
a  woman  is  likely  to  destroy  the  house  that  God  has  built. 

The  dowry  a  woman  brings  into  the  house  is  a  bell.     When- 
ever you  come  near,  the  clapper  strikes  in  your  face. 

By  asking,  one  finds  the  way  to  Jerusalem. 

Which  of  the  five  fingers  can  you  cut  off  without  hurting 
yourself? 

The  father's  kingdom  is  the  son's  mite. 

Far  from  the  eye,  far  from  the  heart. 

If  a  brother  was  really  good  for  anything,  God  would  have 
one. 

When  God  gives.  He  gives  with  both  hands. 

A  daughter  is  a  treasure  which  belongs  to  another. 

The  world  is  a  pair  of  stairs :  some  go  up  and  others  go  down. 

The  poor  understand  the  troubles  of  the  poor. 

The  childless  have  one  trouble,  but  those  who  have  children 
have  a  thousand. 

God  turns  away  his  face  from  a  shameless  man. 

The  eyes  would  not  disagree  even  if  the  nose  were  not  be- 
tween them. 

Until  you  see  trouble  you  will  never  know  joy. 

You  never  know  a  man  until  you  have  eaten  a  barrel  of  salt 
with  him. 

Every  man's  own  trouble  is  as  large  as  a  camel. 

The  goat  prefers  one  goat  to  a  whole  herd  of  sheep. 

The  fox  has  destroyed  the  world,  and  the  wolf  has  lost  his 
calling. 

The  fool  throws  himself  into  the  stream,  and  forty  wise  men 
cannot  pull  him  out. 

A  near  neighbor  is  better  than  a  distant  kinsman. 

When  I  have  honey,  the  flies  come  even  from  Bagdad. 

A  guest  comes  from  God. 

The  guest  is  the  ass  of  the  inn-keeper. 

When  everything  is  cheap  the  customer  has  no  conscience. 


PROVERBS   AND    KOLK-LORE 


THE  SHEEP-BROTHER 

Once  there  was  a  widow  and  she  had  a  daughter.  The 
widow  married  a  widower  who  had  by  his  first  wife  two  chil- 
dren, a  boy  and  a  girl.  The  wife  was  always  coaxing  her 
husband :  "  Take  the  children,  do,  and  lead  them  up  into  the 
mountains."  Her  husband  could  not  refuse  her,  and,  lo !  one 
day  he  put  some  bread  in  his  basket,  took  the  children,  and 
set  ofif  for  the  mountain. 

They  went  on  and  on  and  came  to  a  strange  place.  Then 
the  father  said  to  the  children,  "  Rest  here  a  little  while,"  and 
the  children  sat  down  to  rest.  The  father  turned  his  face  away 
and  wept  bitterly,  very  bitterly.  Then  he  turned  again  to  the 
children  and  said,  "  Eat  something,"  and  they  ate.  Then  the 
boy  said,  "  Father,  dear,  I  want  a  drink."  The  father  took 
his  stafT,  stuck  it  into  the  ground,  threw  his  coat  over  it,  and 
said,  "  Come  here,  my  son,  sit  in  the  shadow  of  my  coat,  and 
I  will  get  you  some  water."  The  brother  and  sister  stayed 
and  the  father  went  away  and  forsook  his  children.  Whether 
they  waited  a  long  time  or  a  short  time  before  they  saw  that 
their  father  was  not  coming  back  is  not  known.  They  wan- 
dered here  and  there  looking  for  him,  but  saw  no  human  being 
anywhere. 

At  last  they  came  back  to  the  same  spot,  and,  beginning  to 
weep,  they  said : 

"  Alas  !  Alas  !  See,  here  is  father's  staff,  and  here  is  his  coat, 
and  he  comes  not,  and  he  comes  not." 

Whether  the  brother  and  sister  sat  there  a  lon,'::^  time  or  a 
short  time  is  not  known.  They  rose  after  a  while,  and  one 
took  the  staff  and  the  other  the  coat,  and  they  went  away 
without  knowing  whither.  They  went  on  and  on  and  on,  until 
they  saw  tracks  of  horses'  hoofs  filled  with  rain-water. 

"  I  am  going  to  drink,  sister,"  said  the  brother. 

"  Do  not  drink,  little  brother,  or  you  will  become  a  colt," 
said  the  sister. 

They  passed  on  till  they  saw  tracks  of  oxen's  hoofs. 

"  O  sister  dear,  how  thirsty  I  am !  " 

"  Do  not  drink,  little  brother,  or  you  will  be  a  calf,"  the 
sister  said  to  him. 


8  ARMENIAN    LITERATURE 

They  went  on  till  they  saw  the  tracks  of  buffalo  hoofs. 

"  O  sister  dear,  how  thirsty  I  am !  " 

"  Drink  not,  little  brother,  or  you  will  be  a  buffalo  calf." 

They  passed  on  and  saw  the  tracks  of  bears'  paws. 

"  Oh,  I  am  so  thirsty,  sister  dear." 

"  Drink  not,  little  brother,  or  you  will  become  a  little  bear." 

They  went  on  and  saw  the  tracks  of  swine's  trotters. 

"  O  sister  dear,  I  am  going  to  drink." 

"  Drink  not,  little  brother,  or  you  will  become  a  little  pig." 

They  went  on  and  on  till  they  saw  the  tracks  of  the  pads  of 
wolves. 

"  O  sister  dear,  how  thirsty  I  am !  " 

"  Do  not  drink,  little  brother,  or  you  will  become  a  little 
wolf." 

They  walked  on  and  on  till  they  saw  the  tracks  of  sheep's 
trotters. 

"  O  sister  dear,  I  am  almost  dying  with  thirst." 

"  O  little  brother,  you  grieve  me  so !  You  will,  indeed,  be 
a  sheep  if  you  drink." 

He  could  stand  it  no  longer.  He  drank  and  turned  into  a 
sheep.  He  began  to  bleat  and  ran  after  his  sister.  Long  they 
wandered,  and  at  last  came  home. 

Then  the  stepmother  began  to  scheme  against  them.  She 
edged  up  to  her  husband  and  said :  "  Kill  your  sheep.  I 
want  to  eat  him." 

The  sister  got  her  sheep-brother  away  in  the  nick  of  time 
and  drove  him  back  into  the  mountains.  Every  day  she  drove 
him  to  the  meadows  and  she  spun  linen.  Once  her  distaff 
fell  from  her  hand  and  rolled  into  a  cavern.  The  sheep-brother 
stayed  behind  grazing  while  she  went  to  get  the  distaff. 

She  stepped  into  the  cavern  and  saw  lying  in  a  corner  a 
Dew,  one  thousand  years  old.  She  suddenly  spied  the  girl 
and  said :  "  Neither  the  feathered  birds  nor  the  crawling 
serpent  can  make  their  way  in  here ;  how  then  hast  thou, 
maiden,  dared  to  enter?" 

The  girl  spoke  up  in  her  fright.  "  For  love  of  you  I  came 
here,  dear  grandmother." 

The  old  Dew  mother  bade  the  girl  come  near  and  asked 
her  this  and  that.  The  maiden  pleased  her  very  much.  "  I 
will  go  and  bring  you  a  fish,"  she  said,  "  you  are  certainly 


PROVERBS   AND    FOLK-LORE  9 

hungry."  But  the  fishes  were  snakes  and  dragons.  The  girl 
was  sorely  frightened  and  began  to  cry  with  terror.  The  old 
Dew  said,  "  Maiden,  why  do  you  weep?  "  She  answered,  "  I 
have  just  thought  of  my  mother,  and  for  her  sake  I  weep." 
Then  she  told  the  old  mother  everything  that  had  happened 
to  her.  "  If  that  is  so,"  said  the  Dew,  "  sit  down  here  and  I 
will  lay  my  head  on  your  knee  and  go  to  sleep." 

She  made  up  the  fire,  stuck  the  poker  into  the  stove,  and 
said: 

"  When  the  devil  flies  by  do  not  waken  me.  If  the  rainbow- 
colored  one  passes  near,  take  the  glowing  poker  from  the 
stove  and  lay  it  on  my  foot." 

The  maiden's  heart  crept  into  her  heels  from  fright.  What 
was  she  to  do  ?  She  sat  down,  the  Dew  laid  her  head  on  her 
knees  and  slept.  Soon  she  saw  a  horrible  black  monster  fly- 
ing by.  The  maiden  was  silent.  After  a  while  there  came 
flying  by  a  rainbow-colored  creature.  She  seized  the  glowing 
poker  and  threw  it  on  the  old  Dew's  foot.  The  old  mother 
awoke  and  said,  "  Phew,  how  the  fleas  bite."  She  rose  and 
lifted  up  the  maiden.  The  girl's  hair  and  clothing  were  turned 
to  gold  from  the  splendor  of  the  rainbow  colors.  She  kissed 
the  old  Dew's  hand  and  begged  that  she  might  go.  She  went 
away,  and  taking  her  sheep-brother  with  her  started  for  home. 
The  stepmother  was  not  there,  and  the  maiden  secretly  dug 
a  hole,  buried  her  golden  dress,  and  sat  down  and  put  on  an 
old  one. 

The  stepmother  came  home  and  saw  that  the  maiden  had 
golden  hair. 

"  What  have  you  done  to  your  hair  to  make  it  like  gold  ?  " 
she  asked.  The  maiden  told  her  all,  how  and  when.  The 
next  day  the  stepmother  sent  her  own  daughter  to  the  same 
mountain.  The  stepmother's  daughter  purposely  let  her  dis- 
taff fall  and  it  rolled  into  the  hole.  She  went  in  to  get  it,  but 
the  old  Dew  mother  turned  her  into  a  scarecrow  and  sent  her 
home. 

About  that  time  there  was  a  wedding  in  the  royal  castle ; 
the  King  was  giving  one  of  his  sons  in  marriage,  and  the  people 
came  from  all  directions  to  look  on  and  enjoy  themselves. 

The  stepmother  threw  on  a  kerchief  and  smartened  up  the 
head  of  her  daughter  and  took  her  to  see  the  wedding.     The 


lo  ARMENIAN    LITERATURE 

girl  with  the  golden  hair  did  not  stay  at  home,  but,  putting  on 
her  golden  dress  so  that  she  became  from  head  to  foot  a  gleam- 
ing houri,  she  went  after  them. 

But  on  the  way  home,  she  ran  so  fast  to  get  there  before 
her  stepmother,  that  she  dropped  one  of  her  golden  shoes  in 
the  fountain.  When  they  led  the  horses  of  the  King's  second 
son  to  drink,  the  horses  caught  sight  of  the  golden  shoe  in 
the  water  and  drew  back  and  would  not  drink.  The  King 
caused  the  wise  men  to  be  called,  and  asked  them  to  make 
known  the  reason  why  the  horses  would  not  drink,  and  they 
found  only  the  golden  shoe.  The  King  sent  out  his  herald 
to  tell  the  people  that  he  would  marry  his  son  to  whomsoever 
this  shoe  fitted. 

He  sent  people  throughout  the  whole  city  to  try  on  the  shoe, 
and  they  came  to  the  house  where  the  sheep-brother  was. 
The  stepmother  pushed  the  maiden  with  the  golden  locks  into 
the  stove,  and  hid  her,  and  showed  only  her  own  daughter. 

A  cock  came  up  to  the  threshold  and  crowed  three  times, 
"  Cock-a-doodle  doo !  The  fairest  of  the  fair  is  in  the  stove." 
The  King's  people  brushed  the  stepmother  aside  and  led  the 
maiden  with  golden  hair  from  the  stove,  tried  on  the  shoe, 
which  fitted  as  though  moulded  to  the  foot. 

"  Now  stand  up,"  said  they,  *'  and  you  shall  be  a  royal  bride." 

The  maiden  put  on  her  golden  dress,  drove  her  sheep- 
brother  before  her,  and  went  to  the  castle.  She  was  married 
to  the  King's  so'^  and  seven  days  and  seven  nights  they 
feasted. 

Again  the  stepmother  took  her  daughter  and  went  to  the 
castle  to  visit  her  stepdaughter,  who  in  spite  of  all  treated  her 
as  her  mother  and  invited  her  into  the  castle  garden.  From 
the  garden  they  went  to  the  seashore  and  sat  down  to  rest. 
The  stepmother  said,  "  Let  us  bathe  in  the  sea."  While  they 
were  bathing  she  pushed  the  wife  of  the  King's  son  far  out 
into  the  water,  and  a  great  fish  came  swimming  by  and  swal- 
lowed her. 

Meanwhile  the  stepmother  put  the  golden  dress  on  her  own 
daughter  and  led  her  to  the  royal  castle  and  placed  her  in  the 
seat  where  the  young  wife  always  sat,  covering  her  face  and 
her  head  so  that  no  one  would  know  her. 

The  young  wife  sat  in  the  fish  and  heard  the  voice  of  the 


PROVERBS   AND    FOLK-LORE  n 

bell-rinf^er.  She  called  to  him  and  pleaded :  "  Bell-ringer,  O 
bell-ringer,  thou  hast  called  the  people  to  church ;  cross  thyself 
seven  times,  and  I  entreat  thee,  in  the  name  of  heaven,  go  to 
the  prince  and  say  that  they  must  not  slaughter  my  sheep- 
brother." 

Once,  twice  the  bell-ringer  heard  this  voice  and  told  the 
King's  son  about  it. 

The  King's  son  took  the  bell-ringer  with  him  and  went  at 
night  to  the  seashore.  The  same  voice  spoke  the  same  words. 
He  knew  that  it  was  his  dear  wife  that  spoke,  and  drew  his 
sword  and  ripped  open  the  fish  and  helped  his  loved  one  out. 

They  went  home,  and  the  prince  had  the  stepmother  brought 
to  him,  and  said  to  her:  "  Mother-in-law,  tell  me  what  kind 
of  a  present  you  would  like :  a  horse  fed  with  barley  or  a  knife 
with  a  black  handle  ?  " 

The  stepmother  answered :  "  Let  the  knife  with  a  black 
handle  pierce  the  breast  of  thine  enemy ;  but  give  me  the  horse 
fed  with  barley." 

The  King's  son  commanded  them  to  tie  the  stepmother  and 
her  daughter  to  the  tail  of  a  horse,  and  to  hunt  them  over 
mountain  and  rock  till  nothing  was  left  of  them  but  their  ears 
and  a  tuft  of  hair. 

After  that  the  King's  son  lived  happily  with  his  wife  and  her 
sheep-brother.    The  others  were  punished  and  she  rejoiced. 

And  three  apples  fell  down  from  heaven. 


THE  YOUTH  WHO  WOULD  NOT  TELL  HIS  DREAM 

There  lived  once  upon  a  time  a  man  and  wife  who  had  a  son. 
The  son  arose  from  his  sleep  one  morning  and  said  to  his 
mother :  "  Mother  dear,  I  had  a  dream,  but  what  it  was  I 
will  not  tell  you." 

The  mother  said,  "  Why  will  you  not  tell  me?  " 

"  I  will  not,  and  that  settles  it,"  answered  the  youth,  and 
his  mother  seized  him  and  cudgelled  him  well. 

Then  he  went  to  his  father  and  said  to  him  :  "  Father  dear, 
I  had  a  dream,  but  what  it  was  I  would  not  tell  mother,  nor 
will  I  tell  you,"  and  his  father  also  gave  him  a  good  flogging. 
He  began  to  sulk  and  ran  away  from  home.     He  walked  and 


12  ARMENIAN    LITERATURE 

walked  the  whole  day  long  and,  meeting  a  traveller,  said  after 
greeting  him :  "  I  had  a  dream,  but  what  it  was  I  would  tell 
neither  father  nor  mother  and  I  will  not  tell  you."  Then  he 
went  on  his  way  till  finally  he  came  to  the  Emir's  house  and 
said  to  the  Emir:  "  Emir,  I  had  a  dream,  but  what  it  was  I 
would  tell  neither  father  nor  mother,  nor  yet  the  traveller,  and 
I  will  not  tell  you." 

The  Emir  had  him  seized  and  thrown  into  the  garret,  where 
he  began  to  cut  through  the  floor  with  a  knife  he  managed  to 
get  from  some  one  of  the  Emir's  people.  He  cut  and  cut  until 
he  made  an  opening  over  the  chamber  of  the  Emir's  daughter, 
who  had  just  filled  a  plate  with  food  and  gone  away.  The 
youth  jumped  down,  emptied  the  plate,  ate  what  he  wanted, 
and  crept  back  into  the  garret.  The  second,  third,  and  fourth 
days  he  did  this  also,  and  the  Emir's  daughter  could  not  think 
who  had  taken  away  her  meal.  The  next  day  she  hid  herself 
under  the  table  to  watch  and  find  out.  Seeing  the  youth  jump 
down  and  begin  to  eat  from  her  plate,  she  rushed  out  and  said 
to  him,  "  Who  are  you?  " 

"  I  had  a  dream,  but  what  it  was  I  would  tell  neither  father 
nor  mother,  nor  the  traveller,  nor  yet  the  Emir.  The  Emir 
shut  me  up  in  the  garret.  Now  everything  depends  on  you; 
do  with  me  what  you  will." 

The  youth  looked  at  the  maiden,  and  they  loved  each  other 
and  saw  each  other  every  day. 

The  King  of  the  West  came  to  the  King  of  the  East  to 
court  the  daughter  of  the  King  of  the  East  for  his  son.  He 
sent  an  iron  bar  with  both  ends  shaped  alike  and  asked :  "  Which 
is  the  top  and  which  is  the  bottom?  H  you  can  guess  that, 
good !     If  not,  I  will  carry  your  daughter  away  with  me." 

The  King  asked  everybody,  but  nobody  could  tell.  The 
King's  daughter  told  her  lover  about  it  and  he  said :  "  Go 
tell  your  father  the  Emir  to  throw  the  bar  into  a  brook.  The 
heavy  end  will  sink.  Make  a  hole  in  that  end  and  send  the 
bar  back  to  the  King  of  the  West."  And  it  happened  that  he 
was  right,  and  the  messengers  returned  to  their  King. 

The  King  of  the  West  sent  three  horses  of  the  same  size 
and  color  and  asked :  "  Which  is  the  one-year-old,  which  is 
the  two-year-old,  and  which  the  mare?  If  you  can  guess  that, 
good.     If  not,  then  I  will  carry  off  your  daughter." 


PROVERBS   AND   FOLK-LORE  13 

The  King  of  the  East  collected  all  the  clever  people,  but  no 
one  could  guess.  He  was  helpless  and  knew  not  what  to  do. 
Then  his  daughter  went  to  her  lover  and  said,  "  They  are  go- 
ing to  take  me  away,"  and  she  told  him  when  and  how. 

The  youth  said :  "  Go  and  say  to  your  father, '  Dip  a  bundle 
of  hay  in  water,  strew  it  with  salt,  and  put  it  near  the  horses' 
stall.  In  the  morning  the  mare  will  come  first,  the  two-year- 
old  second,  the  one-year-old  last." 

They  did  this  and  sent  the  King  of  the  West  his  answer. 

He  waited  a  little  and  sent  a  steel  spear  and  a  steel  shield, 
and  said :  "  If  you  pierce  the  shield  with  the  spear,  I  will  give 
my  daughter  to  your  son.  If  not,  send  your  daughter  to  my 
son." 

Many  people  tried,  and  among  them  the  King  himself,  but 
they  could  find  no  way  of  piercing  the  shield.  The  King's 
daughter  told  him  of  her  beloved  prisoner,  and  the  King  sent 
for  him.  The  youth  thrust  the  spear  into  the  ground,  and, 
striking  the  shield  against  it,  pierced  it  through. 

As  the  King  had  no  son,  he  sent  the  youth  in  place  of  a  son 
to  the  King  of  the  West  to  demand  his  daughter,  according 
to  agreement. 

He  went  on  and  on — how  long  it  is  not  known — and  saw 
someone  with  his  ear  to  the  ground  listening. 

"  Who  are  you  ?  "  the  youth  asked. 

"  I  am  he  who  hears  everything  that  is  said  in  the  whole 
world." 

"  This  is  a  brave  fellow,"  said  the  youth.  "  He  knows  every- 
thing that  is  said  in  the  world." 

"  I  am  no  brave  fellow.  He  who  has  pierced  a  steel  shield 
with  a  steel  spear  is  a  brave  fellow,"  was  the  answer. 

"  I  am  he,"  caid  the  youth.     "  Let  us  be  brothers." 

They  journeyed  on  together  and  saw  a  man  with  a  millstone 
on  each  foot,  and  one  leg  stepped  toward  Chisan  and  the  other 
toward  Stambul. 

"  That  seems  to  me  a  brave  fellow !  One  leg  steps  toward 
Chisan  and  the  other  toward  Stambul." 

"  I  am  no  brave  fellow.  He  who  has  pierced  a  steel  shield 
with  a  steel  spear  is  a  brave  fellow,"  said  the  man  with  the 
millstones. 

"  I  am  he.     Let  us  be  brothers." 


14 


ARMENIAN    LITERATURE 


They  were  three  and  they  journeyed  on  together. 

They  went  on  and  on  and  saw  a  mill  with  seven  millstones 
grinding  corn.  And  one  man  ate  all  and  was  not  satisfied,  but 
grumbled  and  said,  "  O  little  father,  I  die  of  hunger." 

"  That  is  a  brave  fellow,"  said  the  youth.  "  Seven  mill- 
stones grind  for  him  and  yet  he  has  not  enough,  but  cries,  '  I  die 
of  hunger.'  " 

"  I  am  no  brave  fellow.  He  who  pierced  a  steel  shield  with 
a  steel  spear  is  a  brave  fellow,"  said  the  hungry  man. 

"  I  am  he.  Let  us  be  brothers,"  said  the  youth  and  the 
four  journeyed  on  together.  They  went  on  and  on  and  saw 
a  man  who  had  loaded  the  whole  world  on  his  back  and  even 
wished  to  lift  it  up. 

"  That  is  a  brave  fellow.  He  has  loaded  himself  with  the 
whole  world  and  wishes  to  lift  it  up,"  said  the  youth. 

"  I  am  no  brave  fellow.  He  who  has  pierced  a  steel  shield 
with  a  steel  spear  is  a  brave  fellow,"  said  the  burdened  man. 

"  I  am  he.     Let  us  be  brothers." 

The  five  journeyed  on  together.  They  went  on  and  on  and 
saw  a  man  lying  in  a  brook  and  he  sipped  up  all  its  waters  and 
yet  cried,  "  O  little  father,  I  am  parched  with  thirst." 

"  That  is  a  brave  fellow.  He  drinks  up  the  whole  brook 
and  still  says  he  is  thirsty,"  said  the  youth. 

"  I  am  no  brave  fellow.  He  who  has  pierced  a  steel  shield 
with  a  steel  spear  is  a  brave  fellow,"  said  the  thirsty  man. 

"  I  am  he.     Let  us  be  brothers." 

The  six  journeyed  on  together.  They  went  on  and  on  and 
saw  a  shepherd  who  was  playing  the  pipes,  and  mountains  and 
valleys,  fields  and  forests,  men  and  animals,  danced  to  the 
music. 

"  That  seems  to  me  to  be  a  brave  fellow.  He  makes 
mountains  and  valleys  dance,"  said  the  youth. 

"  I  am  no  brave  fellow.  He  who  has  pierced  a  steel  shield 
with  a  steel  spear  is  a  brave  fellow."  said  the  musical  man. 

"  I  am  he.     Let  us  be  brothers,"  said  the  youth. 

The  seven  journeyed  on  together. 

"  Brother  who  hast  pierced  a  steel  shield  with  a  steel  spear, 
whither  is  God  leading  us?  " 

"  We  are  going  to  get  the  daughter  of  the  King  of  the  West," 
said  the  youth. 


PROVERBS    AND    FOLK-LORE 


15 


"  Only  you  can  marry  her,"  said  they  all. 

They  went  on  till  they  came  to  the  King's  castle,  but  when 
they  asked  for  the  daughter  the  King  would  not  let  her  go, 
but  called  his  people  together  and  said :  "  They  have  come 
after  the  bride.  They  are  not  very  hungry,  perhaps  they  will 
eat  only  a  bite  or  two.  Let  one-and-twenty  ovens  be  filled 
with  broad  and  make  one-and-twenty  kettles  of  soup.  If  they 
eat  all  this  I  will  give  them  my  daughter ;  otherwise,  I  will 
not." 

The  seven  brothers  were  in  a  distant  room.  He  who  lis- 
tened with  his  ear  to  the  ground  heard  what  the  King  com- 
manded, and  said : 

"  Brother  who  hast  pierced  a  steel  shield  with  a  steel  spear, 
do  you  understand  what  the  King  said  ?  " 

"  Rascal !  how  can  I  know  what  he  says  when  I  am  not  in 
the  same  room  with  him  ?     What  did  he  say  ?  " 

"  He  has  commanded  them  to  bake  bread  in  one-and- 
twenty  ovens  and  to  make  one-and-twenty  kettles  of  soup.  If 
we  eat  it  all,  we  can  take  his  daughter ;  otherwise,  not." 

The  brother  who  devoured  all  the  meal  that  seven  millstones, 
ground  said :  "  Fear  not,  I  will  eat  everything  that  comes  to 
hand,  and  then  cry,  '  Little  father,  I  die  of  hunger.'  " 

When  the  King  saw  the  hungry  man  eat  he  screamed : 
"  May  he  perish  !     I  shall  certainly  meet  defeat  at  his  hands." 

Again  he  called  his  people  to  him  and  said,  "  Kindle  a  great 
fire,  strew  it  with  ashes  and  cover  it  with  blankets.  When 
they  come  in  in  the  evening  they  will  be  consumed,  all  seven  of 
them." 

The  brother  with  the  sharp  ears  said :  "  Brother  who  hast 
pierced  a  steel  shield  with  a  steel  spear,  do  you  understand 
what  the  King  said  ?  " 

"  No  ;  how  can  I  know  what  he  said  ?  " 

"  He  said,  '  Kindle  a  fire,  strew  it  with  ashes,  and  cover  it 
with  blankets,  and  when  they  come  in  in  the  evening  they  will 
be  consumed,  all  seven  of  them.'  " 

Then  said  the  brother  who  drank  up  the  brook :  "  I  will 
drink  all  I  can  and  go  in  before  you.  I  will  spit  it  all  out  and 
turn  the  whole  house  into  a  sea." 

In  the  evening  they  begged  the  King  to  allow  them  to  rest 
in  the  room  set  apart  for  them.  The  water-drinker  filled  the 
whole  room  with  water,  and  they  went  into  another. 


i6  ARMENIAN    LITERATURE 

The  King^  lost  his  wits  and  knew  not  what  to  do.  He  called 
his  people  together,  and  they  said  in  one  voice,  "  Let  what 
will  happen,  we  will  not  let  our  princess  go !  " 

The  man  with  the  sharp  ears  heard  them,  and  caid,  "  Brother 
who  hast  pierced  a  steel  shield  with  a  steel  spear,  do  you  un- 
derstand what  the  King  said  ?  " 

"  How  should  I  know  what  he  said  ?  " 

"  He  said,  '  Let  what  will  happen,  I  will  not  let  my  daugh- 
ter go.' " 

The  brother  who  had  loaded  himself  with  the  whole  world 
said :  "  Wait,  I  will  take  his  castle  and  all  his  land  on  my  back 
and  carry  it  away." 

He  took  the  castle  on  his  back  and  started  off.  The  shep- 
herd played  on  his  pipes,  and  mountains  and  valleys  danced 
to  the  music.  He  who  had  fastened  millstones  to  his  feet  led 
the  march,  and  they  all  went  joyously  forward,  making  a  great 
noise. 

The  King  began  to  weep,  and  begged  them  to  leave  him 
his  castle.  "  Take  my  daughter  with  you.  You  have  earned 
her." 

They  put  the  castle  back  in  its  place,  the  shepherd  stopped 
playing,  and  mountain  and  valley  stood  still.  Th^y  took 
the  King's  daughter  and  departed,  and  each  hero  returned  to 
his  dwelling-place,  and  he  who  had  pierced  the  steel  shield  with 
the  steel  spear  took  the  maiden  and  came  again  to  the  King 
of  the  East.  And  the  King  of  the  East  gave  him  his  own 
daughter,  whom  the  youth  had  long  loved,  for  his  wife.  So 
he  had  two  wives — one  was  the  daughter  of  the  King  of  the 
East,  the  other  the  daughter  of  the  King  of  the  West. 

At  night,  when  they  lay  down  to  sleep,  he  said :  "  Now,  I 
have  one  sun  on  one  side  and  another  sun  on  the  other  side, 
and  a  bright  star  plays  on  my  breast." 

In  the  morning  he  sent  for  his  parents  and  called  also  the 
King  to  him,  and  said,  "  Now,  I  will  tell  my  dream."  "  What 
was  it,  then?"  they  all  said.  He  answered:  "I  saw  in  my 
dream  one  sun  on  one  side  of  me  and  another  sun  on  the  other, 
and  a  bright  star  played  on  my  breast." 

"  Had  you  such  a  dream  ?  "  they  asked. 

"  I  swear  I  had  such  a  dream." 

And  three  apples  fell  from  heaven :  one  for  the  story-teller, 
one  for  him  who  made  him  tell  it,  and  one  for  the  hearer. 


THE    VACANT     YARD 


[Translated  by  F.  B.  Collins,  B.S.\ 


THE   VACANT   YARD 

SEVERAL  days  ago  1  wislied  to  visit  an  acquaintance, 
but  it  chanced  he  was  not  at  home.  I  came  therefore 
through  the  gate  again  out  into  the  street,  and  stood 
looking  to  right  and  left  and  considering  where  I  could  go. 
In  front  of  me  lay  a  vacant  yard,  whch  was,  I  thought, 
not  wholly  like  other  vacant  yards.  On  it  was  neither  house 
nor  barn  nor  stable:  true,  none  of  these  was  there,  but  it 
was  very  evident  that  this  yard  could  not  have  been  deserted 
long  by  its  tenants.  The  house  must,  also,  in  my  opinion, 
have  been  torn  down,  for  of  traces  of  fire,  as,  for  example, 
charred  beams,  damaged  stoves,  and  rubbish  heaps,  there  was 
no  sign. 

In  a  word,  it  could  be  plainly  perceived  that  the  house  which 
once  stood  there  had  been  pulled  down,  and  its  beams  and 
timbers  carried  away.  In  the  middle  of  the  premises,  near 
the  line  hedge,  stood  several  high  trees,  acacias,  fig,  and  plum- 
trees  ;  scattered  among  them  were  gooseberry  bushes,  rose- 
trees,  and  blackthorns,  while  near  the  street,  just  in  the  place 
where  the  window  of  the  house  was  probably  set,  stood  a  high, 
green  fig-tree. 

I  have  seen  many  vacant  lots,  yet  never  before  have  I  given 
a  passing  thought  as  to  whom  any  one  of  them  belonged.,  or 
who  might  have  lived  there,  or  indeed  where  its  future  possessor 
might  be.  But  in  a  peculiar  way  the  sight  of  this  yard  called 
up  questions  of  this  sort ;  and  as  I  looked  at  it  many  different 
thoughts  came  into  my  mind.  Perhaps,  I  thought  to  myself, 
a  childless  fellow,  who  spoiled  old  age  with  sighs  and  com- 
plaints, and  as  his  life  waned  the  walls  mouldered.  Finally, 
the  house  was  without  a  master ;  the  doors  and  windows  stood 
open,  and  when  the  dark  winter  nights  came  on,  the  neigh- 
bors fell  upon  it  and  stripped  ofi  its  boards,  one  after  another. 
Yes,  various  thoughts  came  into  my  head.  How  hard  it  is  to 
build  a  house,  and  how  easy  to  tear  it  down ! 

19 


20  ARMENIAN    LITERATURE 

While  I  stood  there  lost  in  thought,  an  old  woman,  lean- 
ing on  a  staff,  passed  me.  I  did  not  immediately  recognize 
her,  but  at  a  second  glance  I  saw  it  was  Hripsime.  Nurse 
Hripsime  was  a  woman  of  five-and-seventy,  yet,  from  her 
steady  gait,  her  lively  speech,  and  her  fiery  eyes,  she  ap- 
peared to  be  scarcely  fifty.  She  was  vigorous  and  hearty,  ex- 
pressed her  opinions  like  a  man,  and  was  abrupt  in  her  speech. 
Had  she  not  worn  women's  garments  one  could  easily  have 
taken  her  for  a  man.  Indeed,  in  conversation  she  held  her 
own  with  ten  men. 

Once,  I  wot  not  for  what  reason,  she  was  summoned  to 
court.  She  went  thither,  placed  herself  before  the  judge, 
and  spoke  so  bravely  that  everyone  gaped  and  stared  at  her 
as  at  a  prodigy.  Another  time  thieves  tried  to  get  into  her 
house  at  night,  knowing  that  she  was  alone  like  an  owl  in  the 
house.  The  thieves  began  to  pry  open  the  door  with  a  crow- 
bar, and  when  Nurse  Hripsime  heard  it  she  sprang  nimbly 
out  of  bed,  seized  her  stick  from  its  corner,  and  began  to 
shout:  "Ho,  there!  Simon,  Gabriel,  Matthew,  Stephan, 
Aswadur,  get  up  quickly.  Get  your  axes  and  sticks.  Thieves 
are  here ;  collar  the  rascals ;  bind  them,  skin  them,  strike  them 
dead !  "  The  thieves  probably  did  not  know  with  whom  they 
had  to  deal,  and,  when  at  the  outcry  of  the  old  woman  they 
conceived  that  a  half-dozen  stout-handed  fellows  might  be  in 
the  house,  they  took  themselves  off.  Just  such  a  cunning, 
fearless  woman  was  Aunt  Hripsime. 

"  Good-morning,  nurse,"  said  I. 

"  God  greet  thee,"  she  replied. 

"  Where  have  you  been?  " 

"  I  have  been  with  the  sick,"  she  rejoined. 

Oh,  yes !  I  had  wholly  forgotten  to  say  that  Nurse  Hrip- 
sime, though  she  could  neither  read  nor  write,  was  a  skilful 
physician.  She  laid  the  sick  person  on  the  grass,  adminis- 
tered a  sherbet,  cured  hemorrhoids  and  epilepsy ;  and  espe- 
cially with  sick  women  was  she  successful.  Yes,  to  her 
skill  I  myself  can  bear  witness.  About  four  years  ago  my 
child  was  taken  ill  in  the  dog-days,  and  for  three  years  my 
wife  had  had  a  fever,  so  that  she  was  very  feeble.  The  daugh- 
ter of  Arutin,  the  gold-worker,  and  the  wife  of  Saak,  the  tile- 
maker,  said  to  me :    "  There  is  an  excellent  physician  called 


THE    VACANT   YARD  a I 

Hripsime.  Send  for  her,  and  you  will  not  regret  it."  To  speak 
candidly,  I  have  never  found  nuich  brains  in  our  doctor.  He 
turns  round  on  his  heels  and  scribbles  out  a  great  many  pre- 
scriptions, but  his  skill  is  not  worth  a  toadstool. 

I  sent  for  Hripsime,  and,  sure  enough,  not  three  days  had 
passed  before  my  wife's  fever  had  ceased  and  my  children's 
pain  was  allayed.  For  three  years,  thank  God,  no  sickness  has 
visited  my  house.  Whether  it  can  be  laid  to  her  skill  and  the 
lightness  of  her  hand  or  to  the  medicine  I  know  not.  I  know 
well,  however,  that  Nurse  Hripsime  is  my  family  physician. 
And  what  do  I  pay  her?  Five  rubles  a  year,  no  more  and  no 
less.  When  she  comes  to  us  it  is  a  holiday  for  my  children, 
so  sweetly  does  she  speak  to  them  and  so  well  does  she  know 
how  to  win  their  hearts.  Indeed,  if  I  were  a  sultan,  she  should 
be  my  vezir. 

"How  does  the  city  stand  in  regard  to  sickness?"  I  asked 
her. 

"  Of  that  one  would  rather  not  speak,"  answered  Hripsime. 
"  Ten  more  such  years  and  our  whole  city  will  become  a  hos- 
pital. Heaven  knows  what  kind  of  diseases  they  are !  More- 
over, they  are  of  a  very  peculiar  kind,  and  often  the  people 
die  very  suddenly.  The  bells  fiy  in  pieces  almost  from  so 
much  tolling,  the  grave-diggers'  shovels  are  blunt,  and  from 
the  great  demand  for  coffins  the  price  of  wood  is  risen.  What 
will  become  of  us,  I  know  not." 

"  Is  not,  then,  the  cause  of  these  diseases  known  to  you?  " 

"  Oh,  that  is  clear  enough,"  answered  Hripsime.  "  It  is  a 
punishment  for  our  sins.  What  good  deeds  have  we  done 
that  we  should  expect  God's  mercy?  Thieves,  counterfeiters, 
all  these  you  find  among  us.  They  snatch  the  last  shirt  from 
the  poor  man's  back,  purloin  trust  moneys,  church  money: 
in  a  word,  there  is  no  shameless  deed  we  will  not  undertake 
for  profit.  We  need  not  wonder  if  God  punishes  us  for  it. 
Yes,  God  acts  justly,  praised  be  his  holy  name !  Indeed,  it 
would  be  marvellous  if  God  let  us  go  unpunished." 

Hripsime  was  not  a  little  excited,  and  that  was  just  what 
I  wished.  When  she  once  began  she  could  no  longer  hold  in : 
her  w'ords  gushed  forth  as  from  a  spring,  and  the  more  she 
spoke  the  smoother  her  speech. 

"Do    you    know?"    I    began    again,    "that    I    have   been 


22 


ARMENIAN    LITERATURE 


standing  a  long  while  before  this  deserted  yard,  and  cannot 
recall  whose  house  stood  here,  why  they  have  pulled  it  down, 
and  what  has  become  of  its  inhabitants?  You  are  an  aged 
woman,  and  have  peeped  into  every  corner  of  our  city :  you 
must  have  something  to  tell  about  it.  If  you  have  nothing 
important  on  hand,  be  kind  enough  to  tell  me  what  you  know 
of  the  former  residents  of  the  vanished  house." 

Nurse  Hripsime  turned  her  gaze  to  the  vacant  yard,  and, 
shaking  her  head,  said : 

"  My  dear  son,  the  history  of  that  house  is  as  long  as  one  of 
our  fairy-tales.  One  must  tell  for  seven  days  and  seven  nights 
in  order  to  reach  the  end. 

"  This  yard  was  not  always  so  desolate  as  you  see  it  now," 
she  went  on.  "  Once  there  stood  here  a  house,  not  very 
large,  but  pretty  and  attractive,  and  made  of  wood.  The 
wooden  houses  of  former  days  pleased  me  much  better  than 
the  present  stone  houses,  which  look  like  cheese  mats  outside 
and  are  prisons  within.  An  old  proverb  says,  *  In  stone  or 
brick  houses  life  goes  on  sadly.' 

"  Here,  on  this  spot,  next  to  the  fig-tree,"  she  continued, 
"  stood  formerly  a  house  with  a  five-windowed  front,  green 
blinds,  and  a  red  roof.  Farther  back  there  by  the  acacias 
stood  the  stable,  and  between  the  house  and  the  stable,  the 
kitchen  and  the  hen-house.  Here  to  the  right  of  the  gate  a 
spring."  With  these  words  Nurse  Hripsime  took  a  step  for- 
ward, looked  about,  and  said:  "What  is  this?  the  spring 
gone,  too !  I  recollect  as  if  to-day  that  there  was  a  spring  of 
sweet  water  on  the  very  spot  where  I  am  standing.  What  can 
have  happened  to  it !  I  know  that  everything  can  be  lost — 
but  a  spring,  how  can  that  be  lost?"  Hripsime  stooped  and 
began  to  scratch  about  with  her  stick.  "  Look  here,"  she  said 
suddenly,  "  bad  boys  have  filled  up  the  beautiful  spring  with 
earth  and  stones.  Plague  take  it !  Well,  if  one's  head  is  cut 
ofi,  he  weeps  not  for  his  beard.  For  the  spring  I  care  not,  but 
for  poor  Sarkis  and  his  family  I  am  very  sorry." 

"  Are  you  certain  that  the  house  of  Sarkis,  the  grocer,  stood 
here?  I  had  wholly  forgotten  it.  Now  tell  me,  I  pray,  what 
has  become  of  him?  Does  he  still  live,  or  is  he  dead?  Where 
is  his  family  ?  I  remember  now  that  he  had  a  pretty  daughter 
and  also  a  son." 


THE    VACANT    YARD  23 

Nurse  Hripsime  gave  no  heed  to  my  questions,  but  stood 
silently,  poking  about  with  her  stick  near  the  choked-up 
spring. 

The  picture  of  Grocer  Sarkis,  as  we  called  him,  took  form 
vividly  in  my  memory,  and  with  it  awoke  many  experiences 
of  my  childhood.  I  remembered  that  when  I  was  a  child  a 
dear  old  lady  often  visited  us,  who  was  continually  telling  us 
about  Grocer  Sarkis,  and  used  to  hold  up  his  children  as  models. 
In  summer,  when  the  early  fruit  was  ripe,  she  used  to  visit  his 
house,  gather  fruit  in  his  garden,  and  would  always  come  to  us 
with  full  pockets,  bringing  us  egg-plums,  saffron  apples,  fig- 
pears,  and  many  other  fruits.  From  that  time  we  knew  Sarkis, 
and  when  my  mother  wanted  any  little  thing  for  the  house  1  got 
it  for  her  at  his  store.  I  loved  him  well,  this  Sarkis ;  he  was 
a  quiet,  mild  man,  around  whose  mouth  a  smile  hovered. 
'*  What  do  you  want,  my  child?  "  he  always  asked  when  I  en- 
tered his  store. 

"  My  mother  sends  you  greeting,"  I  would  answer.  "  She 
wants  this  or  that." 

"  Well,  well,  my  child,  you  shall  have  it,"  he  usually  an- 
swered, and  always  gave  me  a  stick  of  sugar  candy,  with  the 
words,  "  That  is  for  you ;  it  is  good  for  the  cough."  It  never 
happened  that  I  went  out  of  the  store  without  receiving  some- 
thing from  him.  In  winter-time  he  treated  me  to  sugar  candy, 
and  in  summer-time  he  always  had  in  his  store  great  baskets 
full  of  apricots,  plums,  pears,  and  apples,  or  whatever  was 
in  season  in  his  garden.  His  garden  at  that  time — some  thirty 
or  thirty-five  years  ago — was  very  famous.  One  time  my 
mother  sent  me  to  Sarkis's  store  to  procure,  as  I  remember, 
saffron  for  the  pillau.  Sarkis  gave  me  what  I  desired,  and 
then  noticing,  probably,  how  longingly  I  looked  toward  the 
fruit-baskets,  he  said : 

"  Now,  you  shall  go  and  have  a  good  time  in  my  garden. 
Do  you  know  where  my  house  is  ?  " 

"  Yes,  I  know.    Not  far  from  the  Church  of  Our  Lady." 

"  Right,  my  son,  you  have  found  it.  It  has  green  blinds, 
and  a  fig-tree  stands  in  front  of  it.  Now  take  this  basket  and 
carry  it  to  Auntie,  and  say  that  I  sent  word  that  she  was  to  let 
you  go  into  the  garden  with  my  son  Toros.  There  you  two 
may  eat  what  you  will." 


24  ARMENIAN    LITERATURE 

He  handed  me  a  neat-looking  basket.  I  peeped  into  it 
and  saw  a  sheep's  Hver.  I  was  as  disgusted  with  this  as 
though  it  were  a  dead  dog,  for  at  that  time  hver-eaters  were 
abhorred  not  less  than  thieves  and  counterfeiters;  they  with 
their  whole  family  were  held  in  derision^  and  people  generally 
refused  to  associate  with  them.  In  a  moment  I  forgot  en- 
tirely what  a  good  man  Sarkis  was ;  1  forgot  his  fruit-garden 
and  his  pretty  daughter,  of  whom  the  good  old  lady  had  told 
me  so  many  beautiful  things.  The  liver  had  spoiled  every- 
thing in  a  trice.    Sarkis  noticed  this,  and  asked  me  smiling: 

"  What  is  the  matter?" 

"  Have  you  a  dog  in  your  yard  ?  "  I  asked,  without  heeding 
his  words. 

"  No,"  he  said. 

"  For  whom,  then,  is  the  liver?  " 

"  For  none  other  than  ourselves.    We  will  eat  it." 

I  looked  at  Sarkis  to  see  if  he  were  jesting  with  me,  but  no 
sign  of  jesting  was  to  be  seen  in  his  face. 

"  You  will  really  eat  the  liver  yourselves?"  I  asked. 

"  What  astonishes  you,  my  boy  ?  Is  not  liver  to  be  eaten, 
then?" 

"  Dogs  eat  liver,"  I  said,  deeply  wounded,  and  turned  away, 
for  Sarkis  appeared  to  me  at  that  moment  like  a  ghoul. 

Just  then  there  came  mto  tTie  store  a  pretty,  pleasing  boy. 
"  Mamma  sent  me  to  get  what  you  have  bought  at  the  Bazaar, 
and  the  hearth-fire  has  been  lit  a  long  time."  I  concluded  that 
this  was  Sarkis's  son,  Toros.  I  perceived  immediately  from 
his  face  that  he  was  a  good  boy,  and  I  was  very  much  taken 
with  him. 

"  Here,  little  son,  take  that,"  Sarkis  said,  and  handed  him 
the  basket  which  I  had  set  down. 

Toros  peeped  in,  and  when  he  spied  the  Hver  he  said,  "  We 
will  have  a  pie  for  dinner."  Then  he  put  on  his  cap  and  turned 
to  go. 

"  Toros,"  called  his  father  to  him,  "  take  Melkon  with  you 
to  our  house  and  play  with  him  as  a  brother." 

I  was  exceedingly  pleased  with  the  invitation,  and  went 
out  with  Toros.  When  we  arrived  at  Sarkis's  house  and  en- 
tered the  garden  it  seemed  as  though  I  were  in  an  entirely  new 
world.    The  yard  was  very  pretty,  no  disorder  was  to  be  seen 


THE    VACANT    YARD  25 

anywhere.  Here  and  there  pretty  chickens,  geese,  and  turkeys 
ran  about  with  their  chicks.  On  the  roof  sat  doves  of  the  best 
kinds.  The  yard  was  shaded  in  places  by  pretty  green  trees, 
the  house  had  a  pretty  balcony,  and  under  the  eaves  stood 
green-painted  tubs  for  catching  rain-water.  In  the  windows 
different  flowers  were  growing,  and  from  the  balcony  hung 
cages  of  goklfinches,  nightingales,  and  canary  birds ;  in  a  word, 
everything  I  saw  was  pretty,  homelike,  and  pleasant. 

In  the  kitchen  cooking  was  going  on,  for  thick  smoke  rose 
from  the  chimney.  At  the  kitchen-door  stood  Sarkis's  wife, 
a  healthy,  red-cheeked,  and  vigorous  woman,  apparently 
about  thirty  years  old.  From  the  fire  that  burned  on  the 
hearth  her  cheeks  were  still  more  reddened,  so  that  it  seemed, 
as  they  say,  the  redness  sprang  right  out  of  her.  On  a  little 
stool  on  the  balcony  sat  a  Httle  girl,  who  wore,  according  to 
the  prevailing  fashion,  a  red  satin  fez  on  her  head.  This  was 
Toros's  sister.  I  have  seen  many  beautiful  girls  in  my  time, 
but  never  a  prettier  one.     Her  name  was  Takusch. 

Getting  the  mother's  consent,  w'e  entered  the  garden,  where 
we  helped  ourselves  freely  to  the  good  fruit  and  enjoyed  the 
fragrance  of  many  flowers.  At  noon,  Sarkis  came  home  from 
the  store,  and  invited  me  to  dinner.  My  gaze  was  continually 
directed  toward  the  beautiful  Takusch.  Oh,  well-remembered 
years !  What  a  pity  it  is  that  they  pass  by  so  quickly !  Two 
or  three  months  later  I  journeyed  to  the  Black  Sea,  where  I 
was  apprenticed  to  a  merchant,  and  since  that  time  I  have  not 
been  in  my  native  city — for  some  twenty-four  years — and  all 
that  I  have  told  was  awakened  in  my  memory  in  a  trice  by  my 
meeting  with  Hripsime. 

The  old  woman  was  still  standing  on  the  site  of  the 
choked-up  spring,  scratching  around  on  the  ground  with  her 
stick. 

"Nurse  Hripsime,  where  is  Sarkis  and  his  family  now?" 
I  asked. 

"  Did  you  know  him,  then?  "  she  asked,  astonished. 

"  Yes,  a  little,"  I  replied. 

"  Your  parents  were  acquainted  with  him  ?  " 

"  No.    I  was  only  once  in  his  house,  and  then  as  a  boy." 

"  Oh,  then !  That  w-as  his  happiest  time.  What  pleasant 
times  we  had  in  his  garden !    Formerly  it  was  not  as  it  is  now 


26  ARMENIAN    LITERATURE 

— not  a  trace  of  their  pleasant  garden  remains.  The  house 
has  disappeared.  Look  again :  yonder  was  the  kitchen,  there 
the  hen-house,  there  the  barn,  and  here  the  spring." 

As  she  spoke  she  pointed  out  with  her  stick  each  place,  but 
of  the  buildings  she  named  not  a  trace  was  to  be  seen. 

"  Ah,  my  son,"  she  went  on,  "  he  who  destroyed  the  happi- 
ness of  these  good,  pious  people,  who  tore  down  their  house 
and  scattered  the  whole  family  to  the  winds,  may  that  man 
be  judged  by  God !  He  fell  like  a  wolf  upon  their  goods  and 
chattels.  I  wish  no  evil  to  him,  but  if  there  is  a  God  in  heaven 
may  he  find  no  peace  in  his  house,  may  his  children  bring  no 
joy  to  him,  and  may  no  happiness  find  its  way  within  his  four 
walls.  As  he  ruined  those  four  poor  wretches  and  was  guilty 
of  their  early  death,  so  may  he  roam  over  the  wide  world  with- 
out rest  nor  find  in  sleep  any  comfort !  Yes,  may  his  trouble 
and  sorrow  increase  with  the  abundance  of  his  wealth  ! 

"  I  knew  Sarkis  when  he  was  still  a  boy.  When  you  knew 
him  he  must  have  been  about  forty  years  old.  He  was  always 
just  as  you  saw  him :  reserved,  discreet,  pious,  beneficent  to 
the  poor,  and  hospitable.  It  never  occurred  that  he  spoke 
harshly  to  his  wife  or  raised  his  hand  against  his  children.  He 
was  ever  satisfied  with  what  he  had ;  never  complained  that 
he  had  too  little,  or  coveted  the  possessions  of  others.  Yes, 
a  pious  man  was  Sarkis,  and  his  wife  had  the  same  virtues. 
Early  in  childhood  she  lost  her  parents,  and  relatives  of  her 
mother  adopted  her,  but  treated  her  badly.  Yes,  bitter  is 
the  lot  of  the  orphan,  for  even  if  they  have  means  they  are 
no  better  ofif  than  the  poor !  They  said  that  when  her  father 
died  he  left  her  a  store  with  goods  worth  about  3,000  rubles, 
and  beside  that  2,000  ducats  in  cash ;  but  he  was  hardly  dead 
when  the  relations  came  and  secured  the  stock  and  gold  as 
guardians  of  the  orphan.  When  she  was  fourteen  years  old, 
one  after  another  wooed  her,  but  when  the  go-betweens  found 
out  that  there  was  nothing  left  of  her  property  they  went  away 
and  let  the  girl  alone. 

"  Happily  for  her,  Sarkis  appeared,  and  said :  *  I  want  a 
wife ;  I  seek  no  riches.'  Of  course,  the  relations  gave  her  to 
him  at  once,  and  with  her  all  sorts  of  trumpery,  some  half- 
ruined  furniture,  and  a  few  gold  pieces.  '  That  is  all  her  father 
left,'  they   said,   and   demanded   from   him    a   receipt    for   the 


THE    VACANT    YARD  27 

whole  legacy  from  her  father.  That  was  the  way  they  shook 
her  oft ! 

"  At  that  time  Sarkis  himself  had  nothing,  and  was  just  as 
poor  as  his  wife.  He  was  clerk  in  a  store,  and  received  not 
more  than  150  rubles  in  notes  yearly,  which  were  worth  in 
current  money  scarcely  one-third  their  face  value.  Yes,  they 
were  both  poor,  but  God's  mercy  is  great  and  no  one  can 
fathom  his  purposes !  In  the  same  year  the  merchant  whom 
he  served  suddenly  died  after  making  over  to  Sarkis  the  whole 
store  and  all  that  was  in  it,  on  condition  that  a  certain  sum 
should  be  paid  every  year  to  the  widow. 

"  Sarkis  took  the  business,  and  after  three  years  he  was  sole 
owner  of  it.  He  increased  it  continually,  and  on  the  plot  of 
ground  he  had  inherited  from  his  father  he  built  a  pretty  house 
and  moved  into  it.  In  the  same  year  God  gave  him  a  daugh- 
ter, whom  he  named  Takusch,  and  four  years  later  his  son 
Toros  came  into  the  world. 

"  So  these  two  orphans  established  a  household  and  became 
somebodies ;  people  who  had  laughed  at  them  now  sought 
their  society,  and  began  to  vie  with  each  other  in  praising 
Sarkis.  But  Sarkis  remained  the  same  God-fearing  Sarkis. 
He  spoke  evil  of  no  one,  and  even  of  his  wife's  relatives,  who 
had  robbed  him,  he  said  nothing.  Indeed,  when  they  had  gone 
through  that  inheritance  and  were  in  want  he  even  helped  them 
out. 

"  As  I  have  said,  Sarkis  refused  no  one  his  assistance,  but 
his  wife  had  also  a  good  heart.  The  good  things  she  did  can- 
not be  told.  How  often  she  baked  cracknel,  cakes,  rolls,  and 
sweet  biscuit,  and  sent  great  plates  full  of  them  to  those  who 
could  not  have  such  things,  for  she  said,  '  May  those  who  pass 
by  and  smell  the  fragrance  of  my  cakes  never  desire  them  in 
vain.' 

"  About  this  time  my  husband  died — may  God  bless  him ! 
— and  I  was  living  alone.  Sarkis's  wife  came  to  me  and 
said,  '  Why  will  you  live  so  lonely  in  your  house  ?  Rent  it 
and  come  to  us.'  Of  course,  I  did  not  hesitate  long.  I  laid 
my  things  away  in  a  large  chest  and  moved  over  to  their 
house,  and  soon  we  lived  together  like  two  sisters.  Takusch 
was  at  that  time  four  years  old,  and  Toros  was  still  a  baby  in 
arms.    I  lived  ten  years  at  their  house,  and  heard  not  a  single 


28  ARMENIAN    LITERATURE 

harsh  word  from  them.  Not  once  did  they  say  to  me,  '  You 
eat  our  bread,  you  drink  our  water,  you  wear  our  clothing.' 
They  never  indulged  in  such  talk :  on  the  contrary,  they 
placed  me  in  the  scat  of  honor.  Yes,  so  they  honored  me. 
And,  good  heavens !  what  was  I  to  them !  Neither  mother  nor 
sister  nor  aunt,  in  no  way  related  to  them.  I  was  a  stranger 
taken  from  the  streets. 

"  Yes,  such  God-fearing  people  w-ere  Sarkis  and  his  wife. 
The  poor  wretches  believed  that  all  mankind  were  as  pure 
in  heart  as  they  were.  I  had  even  at  that  time  a  presentiment 
that  they  w^ould  not  end  well,  and  often  remonstrated  with 
them,  begging  them  to  be  on  their  guard  with  people.  But  it 
was  useless  for  me  to  talk,  for  they  sang  the  old  songs  again. 

"  Like  a  sweet  dream  my  years  with  the  good  people  passed. 
Surely  pure  mother's  milk  had  nourished  them !  I  knew 
neither  pain  nor  grief,  nor  did  I  think  of  what  I  should  eat  to- 
morrow^  nor  of  how  I  could  clothe  myself.  As  bounteous 
as  the  hand  of  God  was  their  house  to  me.  Twelve  months  in 
every  year  I  sat  peacefully  at  my  spinning-wheel  and  carried 
on  my  own  business. 

"  Once  during  dog-days — Takusch  was  at  that  time  fifteen 
years  old  and  beginning  her  sixteenth  year — toward  evening, 
according  to  an  old  custom,  we  spread  a  carpet  in  the  garden 
and  placed  a  little  table  there  for  tea.  Near  us  steamed  and 
hissed  the  clean  shining  tea-urn,  and  around  us  roses  and 
pinks  shed  their  sweet  odors.  It  was  a  beautiful  evening,  and 
it  became  more  beautiful  when  the  full  moon  rose  in  the 
heavens  Hke  a  golden  platter.  I  remember  that  evening  as 
clearly  as  though  it  were  yesterday.  Takusch  poured  out  the 
tea,  and  Auntie  Mairam,  Sarkis's  wife,  took  a  cup ;  but  as 
she  lifted  it  to  her  lips  it  fell  out  of  her  hand  and  the  tea  was 
spilled  over  her  dress. 

"  My  spirits  fell  when  I  saw  this,  for  my  heart  told  me  that 
it  meant  something  bad  was  coming.  '  Keep  away,  evil ;  come, 
good,'  I  whispered,  and  crossed  myself  in  silence.  I  glanced 
at  Takusch  and  saw  that  the  poor  child  had  changed  color. 
Then  her  innocent  soul  also  felt  that  something  evil  was  near ! 
Sarkis  and  Mairam,  however,  remained  in  merry  mood  and 
thought  of  nothing  of  that  sort.  But  if  you  believe  not  a 
thousand  times  that  something  is  to  come,  it  comes  just  the 


THE    VACANT    YARD  29 

same !  Mairam  took  licr  napkin  and  wiped  off  her  dress  and 
Takusch  poured  her  a  fresh  cup.  '  There  will  come  a  guest 
with  a  sweet  tongue,'  said  Sarkis,  smiling.  '  Mairam,  go  and 
put  another  dress  on.  You  will  certainly  be  ashamed  if  any- 
one comes.' 

"'Who  can  come  to-day,  so  late?'  said  Mairam,  smiling; 
'  and,  beside,  the  dress  will  dry  quickly.' 

*'  Scarcely  had  she  spoken  when  the  garden  door  opened 
with  a  rush  and  a  gentleman  entered  the  enclosure.  He  had 
hardly  stepped  into  the  garden  when  he  began  to  blab  with 
his  goat's  voice  like  a  windmill. 

"'Good-evening.  How  are  you?  You  are  drinking  tea? 
That  is  very  line  for  you.  What  magnificent  air  you  have 
here!  Good-evening,  Mr.  Sarkis.  Good-evening,  Mrs. 
Mairam.  Good-evening,  Hripsime.  What  are  you  doing? 
I  like  to  drink  tea  in  the  open  air.  What  a  beautiful  garden 
you  have.  Dare  I  taste  these  cherries?  Well — they  are  not 
bad  ;  no,  indeed,  they  are  splendid  cherries.  If  you  will  give  me 
a  napkin  full  of  these  cherries  I  will  carry  them  home  to  my 
wife.  And  what  magnificent  apricots !  Mr.  Sarkis,  do  you 
know  what!  Sell  me  your  house.  No,  I  will  say  some- 
thing better  to  you.  Come  to  my  store — you  know  where  it 
is — yonder  in  the  new  two-storied  house.  Yes,  yes,  come 
over  there  and  we  will  sit  down  pleasantly  by  the  desk  and 
gossip  about  Moscow  happenings.' 

"  We  were  as  if  turned  to  stone.  There  are  in  the  world 
many  kinds  of  madmen,  chatterboxes,  and  braggarts,  but 
such  a  creature  as  this  I  saw  for  the  first  time  in  my  life,  and 
do  you  know  who  it  was  ?    Hemorrhoid  Jack. 

"  Have  you  heard  of  him  ?  Have  you  seen  this  hostage  of 
God?  "  Hripsime  asked. 

"  No,  I  do  not  know  him,"  I  said. 

"  What !  and  you  live  in  our  city  ?  Is  there  anyone  who 
does  not  know  the  scoundrel?  Go  to  the  brokers,  and  they 
will  tell  you  many  he  has  thrown  out  of  house  and  home  by 
fraud  and  hunted  out  of  the  city.  Have  you  ever  seen  how  a 
bird-catcher  lures  the  birds  into  his  net — how  he  whistles  to 
them  ?  That's  the  way  this  John  gets  the  people  into  his  traps. 
To-day  he  will  act  as  if  altogether  stupid.  To-morrow  he  is 
suddenly  shrewd,  and  understands  the  business  well.     Then 


3° 


ARMENIAN    LITERATURE 


he  is  simple  again  and  a  pure  lamb.  Now  he  is  avaricious, 
now  generous.  And  so  he  goes  on.  Yes,  he  shps  around 
among  the  people  like  a  fox  with  his  tail  wagging,  and  when 
he  picks  out  his  victim,  he  fastens  his  teeth  in  his  neck  and 
the  poor  beggar  is  lost.  He  gets  him  in  his  debt  and  never 
lets  him  get  his  breath  between  interest  payments,  or  he  robs 
him  almost  of  his  last  shirt  and  lets  him  run.  But  see  how  I 
run  away  from  my  story ! 

"  '  Good-evening,'  said  Sarkis,  as  soon  as  he  perceived 
Hemorrhoid  Jack,  and  offered  him  his  hand.  '  What  wind 
has  blown  you  here?  Mairam,  a  cup  of  tea  for  our  honored 
Mr.  John.' 

" '  Mr.  Sarkis,  do  you  know  why  I  have  come  to  you? '  be- 
gan Jack.  '  The  whole  world  is  full  of  your  praise ;  every- 
where they  are  talking  about  you,  and  I  thought  to  myself, 
"  I  must  go  there  and  see  what  kind  of  a  man  this  Sarkis  is." 
And  so  here  I  am.  Excuse  my  boldness.  I  cannot  help  it: 
I  resemble  in  no  way  your  stay-at-home. 

"  '  I  am  somewhat  after  the  European  fashion,  you  know. 
Who  pleases  me,  I  visit  him  quite  simply.  Present  myself 
and  make  his  acquaintance.  Then  I  invite  him  to  my  house, 
go  again  to  his  and  bring  my  family  with  me.  Yes,  such  a 
fellow  am  I,  let  them  laugh  at  me  who  will.' 

"  *  Oh,'  I  thought,  '  poor  Sarkis  is  already  fallen  into  the 
net,  and  his  family  with  him.' 

"  Meanwhile,  Mairam  had  poured  the  tea,  placed  the  cup  on 
a  tray,  and  Takusch  had  put  it  before  Jack. 

"  '  Where  did  you  buy  the  tea  ?  '  he  began,  taking  the  cup. 
*  When  you  want  tea,  buy  it  of  me,  I  pray.  You  know,  I  am 
sure,  where  my  store  is.  I  can  give  you  every  desirable  brand, 
and  at  low  price.  The  tea  that  cost  two  rubles  I  will  give  to 
you  for  one  ruble  ninety-five  kopecks.  Yes,  I  will  sell  it  to 
you  at  a  loss.  Oh,  what  bad  tea  you  drink !  '  At  the  same 
time  he  began  to  sip  and  in  a  moment  emptied  the  cup.  '  Be 
so  good  as  to  give  me  another  cup,'  he  said.  '  In  the  fresh  air 
one  gets  an  appetite.  If  I  am  to  enjoy  tea-drinking,  let  me 
hitch  up  my  carriage  and  drive  out  to  the  Monastery  Gardens. 
There,  out-of-doors,  I  drink  two  or  three  glasses  and  settle 
for  them.     Yes,  such  European  customs  please  me.' 

"  *  May  it  benefit  you  ! '  said  Sarkis. 


THE    VACANT    YARD  31 

" '  Now,  now,  Mr.  Sarkis,  are  you  coming  to  my  house  to- 
morrow? '  asked  Hemorrhoid  Jack. 

"  '  I  will  see,'  answered  Sarkis. 

"  '  \\  hat  is  there  to  see?  If  you  want  to  come,  come  then. 
We  will  sit  behind  the  counter,  drink  our  glass  of  tea,  and  chat. 
Now  and  then,  we  will  talk  about  European  affairs,  bookkeep- 
ing, news,  and  other  things.' 

"  '  All  right,  I  shall  surely  come.     I  shall  not  forget.' 

"  '  Good.  And  now  it  is  time  for  me  to  be  gone,  for  I  must 
make  two  more  visits  to-day,'  remarked  Hemorrhoid  Jack. 

"  '  Do  they  pay  visits  at  this  hour?  '  responded  Sarkis.  '  It 
must  be  nearly  ten  o'clock.    Takusch,  get  a  light.' 

"  Takusch  went  into  the  room,  and  soon  returned  with  a 
light.  Sarkis  took  out  his  watch,  and  coming  near  the  light 
said :   '  Look,  it  is  already  a  quarter  to  ten.' 

"  John  looked,  and  at  once  cried  out :  '  Oh,  Mr.  Sarkis,  what 
a  magnificent  watch  you  have !  Where  did  you  get  it  ?  It 
appears  to  me  to  be  a  costly  one.    Let  me  see  it.' 

"  '  This  watch  I  received  as  a  gift  from  our  late  Czar.  You 
know  that  several  years  ago  our  late  Czar  visited  Taganrog. 
On  this  occasion  the  people  of  Taganrog  wished  to  give  him 
a  magnificent  horse,  but  they  could  not  find  an  appropriate 
saddle.  It  happened  that  I  had  one  that  would  do,  and  when 
they  heard  of  it,  they  came  to  me  and  told  me  for  what  they 
needed  the  saddle.  Who  would  not  be  ready  to  make  such  a 
sacrifice  for  the  Czar?  Indeed,  who  would  not  only  sacrifice  a 
costly  saddle  (and  this  one  was  not  worth  much),  but  even  his 
life,  gladly,  if  need  be?  Therefore,  I  immediately  hired  a 
wagon,  and  taking  this  extraordinary  saddle  with  me  and 
then  on  to  Taganrog  to  the  governor's. 

"  *  "  Your  Highness  seeks  a  saddle?  "  I  asked. 

"  '  "  Yes,  indeed,"  he  answered. 

'"  "  Here  it  is,"  said  I. 

"  '  "  Thank  you,"  he  said,  and  pressed  my  hand.  Then  he 
led  me  into  his  own  room.  By  George !  it  looked  like  one  in 
a  king's  castle.  He  had  me  sit  down,  served  me  with  tea,  in- 
vited me  to  dine  at  his  table :  in  a  word,  he  treated  me  well. 
At  my  departure,  he  took  out  of  a  drawer  a  ring  set  with 
genuine  brilliants,  gave  it  to  me,  and  said, ''  Take  this  from  me 
as  a  gift,  and  what  I  receive  from  the  Czar  I  will  give  to  you 


3* 


ARMENIAN    LITERATURE 


also."  And  he  kept  his  word.  The  Czar  really  came,  and 
they  gave  him  the  horse  with  my  saddle.  His  Majesty  thanked 
me  for  it  and  gave  me  this  watch.  Look,  now,  what  a  beauti- 
ful one  it  is  ! ' 

"  '  Yes,  truly,  it  is  a  pretty  thing.  Show  me  it  again.  I 
wish  to  see  what  kind  of  a  watch  it  is,'  said  Hemorrhoid  Jack, 
examining  the  watch.  '  And  have  you  the  ring  by  you  ?  Caii 
I  see  it.''  Oh,  let  me  see  what  kind  of  a  thing  it  is.  I  like  to 
see  such  things,  particularly  if  they  come  from  persons  of  high 
rank.' 

"  '  Is  the  ring  not  in  the  chest  of  drawers  ?  '  said  Sarkis,  look- 
ing around  toward  his  wife. 

"  '  Yes,  I  keep  it  there,'  answered  Mairam,  faintly,  for  she 
might  well  foresee  something  evil.  '  Who  is  it  routs  about  in 
the  chest  of  drawers  in  the  night  ?  ' 

" '  Good  Auntie  Mairam,'  began  Jack,  in  a  wheedling  tone, 
'  I  beg  of  you,  bring  the  ring,  that  I  may  see  it.  Be  so  kind ! 
When  I  see  such  a  rare  thing  my  heart  leaps  in  my  breast  with 
delight.  It  is  true  joy  for  me  to  hold  such  things  in  my  hand 
and  look  at  them.    Bring  me  the  ring,  I  beg  of  you.' 

"  I  looked  at  him  at  that  moment,  and  he  seemed  to  me 
like  a  veritable  gypsy.  Had  I  not  been  obliged  to  consider 
those  present,  I  should  certainly  have  spit  in  his  face,  so  great 
was  my  aversion  to  this  scoundrel.  Yes,  what  the  proverb  says 
is  true :  *  If  a  rich  man  becomes  poor,  he  is  scented  for  years 
with  his  wealth ;  if  a  poor  man  grows  rich  he  stinks  of  poverty 
for  forty  years ! '  That  was  the  way  with  this  Hemorrhoid 
Jack,  Oh,  if  it  had  been  in  my  power  I  would  have  seized  the 
scoundrel  by  the  collar  and  thrown  him  out  of  the  gate.  But 
Sarkis  was  not  of  my  temperament ;  he  had  a  gentle  heart 
and  was  meek  as  a  lamb,  I  went  up  to  him,  pushed  his  elbow, 
and  whispered: 

"  '  What  are  you  doing,  you  good-natured  fool  ?  W' hy  did 
you  let  him  take  the  watch  in  his  hand?  And  are  you  going 
to  show  the  ring,  too?  You  will  see,  he  has  bad  intentions. 
I'll  bet  my  head  he  will  bring  misfortune  on  yours.  Do  you 
not  see  his  greedy  eyes?  He  will  ruin  you  altogether,  you 
and  house,  and  ground,'  I  said, 

"  I  had  my  trouble  for  my  painj.  Although  a  man  of  ripe 
years,  Sarkis  was  nevertheless  like  a  mere  boy,  believing  all 


THE    VACANT    YARD 


33 


people  as  honest  as  himself.  Heaven  knows !  perhaps  such 
a  fate  was  destined  for  him,  and  it  was  impossible  for  him  to 
get  out  of  the  way  of  misfortune. 

"  Mairam  brought  the  ring,  and  as  soon  as  the  scoundrel 
saw  it  he  grabbed  it  from  her  hand  and  put  it  on  his  finger. 

"  '  What  a  pretty  thing  it  is ! '  he  said,  smirking.  '  How  it 
glistens !  What  a  precious  ring !  What  wonderfully  beau- 
tiful brilliants!  What  ought  I  to  give  you  for  such  a  ring? 
Tell  me.  It  pleases  me  exceedingly.  Yes,  without  joking, 
sell  it  to  me.  No,  we  will  arrange  it  otherwise :  I  will  give 
you  all  kinds  of  goods  out  of  my  store  at  a  very  low  price,  yes, 
very  cheap.  May  the  apoplexy  strike  mc  if  I  make  anything 
out  of  you  !  I  will  sell  you  everything  at  cost  price,  and  if  you 
wish,  will  give  you  ten  kopecks  rebate  on  the  ruble.' 

"  '  No,  my  dear  sir,'  said  Mairam,  embarrassed.  '  Can  one 
sell  a  souvenir  of  the  Czar,  and  one  of  such  great  value  ?  We 
have  no  occasion  to  do  it.  We  are  no  Jews,  to  sell  off  every- 
thing, to  turn  into  money  whatever  comes  into  our  hands.  Are 
we  such  poor  beggars  that  we  cannot  have  something  good  and 
valuable  in  our  chest?  No,  Mr.  John,  what  you  say  seems  to 
me  to  be  very  singular.  You  are  rich,  yet  you  say  that  you 
have  never  in  your  life  seen  a  gold  watch  nor  a  ring  set  with 
brilliants.  It  seems  to  me  a  fine  new  custom  that  one  must 
immediately  have  what  one  sees.  No,  dear  sir,  cast  not  your 
eyes  upon  our  property ;  be  content  with  what  you  have.' 

Mrs.  Mairam,'  said  the  scoundrel,   smirking,   '  why  are 
you  so  angry  ?    May  one  not  joke  with  you  ?  ' 

"  '  A  fine  joke !  '  I  said,  putting  in  my  oar.  '  You  looked  at 
the  trees,  and  you  will  at  once  tear  them  down.  You  fell  on 
the  fruit  like  a  wolf.  You  saw  the  garden,  and  at  once  wanted 
to  buy.  Now  you  want  the  ring,  and  will  exchange  for  it 
your  wares.  What  sort  of  tomfoolery  are  you  talking  to  us? 
You  are  either  crazy  yourself  or  will  make  others  so.  The 
apple  falls  not  far  from  the  stem — one  sees  that  in  vou.' 

"  *  Aunt  Hripsime,  why  are  you  so  cross  ?  Dare  one  not 
jest?' 

"  '  Enough,  enough ;  I  understand  your  joke  very  well,'  I 
cried  indignantly. 

"  Yes,  we  women  scolded  him  right  well,  but  Sarkis  said 
no  earthly  word.     He  sat  there  dumb  and  speechless  as  the 
3 


34 


ARMENIAN    LITERATURE 


stick  in  my  hand.  The  Lord  God  gave  him  a  tongue  to  speak 
with,  but,  dear  heaven,  he  sat  there  Hke  a  clod  and  never  ut- 
tered a  syllable.    I  was  Hke  to  burst  with  wrath. 

"  Then  that  unscrupulous  fellow  repeated  his  speech.  '  Don't 
you  understand  a  joke?  Have  you,  then,  no  sense  of  fun?' 
He  would  have  struck  us  over  the  ear,  and  that  the  fellow 
called  a  joke !  And  how  the  creature  looked !  His  face  was 
like  a  drum-skin.  It  was  as  though  someone  had  wiped  off 
the  holy  oil  from  this  grimacing  mask  with  a  butcher's 
sponge.  Yes,  here  you  see  how  people  become  rich ;  how 
they  get  hold  of  other  people's  property.  Conscience  hunts 
the  scoundrel  to  the  deuce :  he  lets  his  skin  grow  thick ;  feigns 
outwardly  to  be  dull;  if  anyone  spits  in  his  face  he  regards 
it  only  as  a  May-shower;  if  anyone  goes  for  him  for  his  ras- 
cality, he  takes  it  as  a  joke.  And  so  the  rascals  become  rich ! 
One  must  be  born  to  those  things,  that's  the  way  I  see  it. 

"  If  you  knew  all  that  we  said  to  this  scoundrel's  face !  We 
all  but  seized  him  by  the  collar  and  threw  him  out  the  gate. 
We  belabored  him  well,  but  the  fellow  stood  as  if  dumb,  re- 
mained silent,  and  laughed  in  our  faces  as  if  we  had  been 
speaking  to  each  other  and  not  to  him.  He  neither  took  the 
watch  out  of  his  pocket  nor  the  ring  from  his  finger.  Finally, 
I  thought  to  myself,  '  I  will  wait  a  little  and  see  what  will  hap- 
pen.' 

"  And  do  you  know  what  this  bad  fellow  said  to  our  Sarkis 
after  a  short  silence  ?  '  Your  watch  and  ring  please  me  well, 
old  fellow.  Let  me  take  them  for  a  month  or  two.  I  will 
send  them  to  Moscow  and  have  some  like  them  made  for 
myself.  As  soon  as  I  get  them  back  I  will  give  them  back  to 
you  unhurt.' 

"  Our  stupid  Sarkis  dared  not  say  no,  and  he  had  his  way. 

"  *  Take  them,'  said  Sarkis,  '  but  take  care  that  they  do  not 
go  astray,  for ' 

" '  But  what  are  you  thinking  about  ? '  answered  the  scoun- 
drel.    '  Am  I  then  .       Where  do  you  buy  your  calico  ?  ' 

the  scoundrel  began  after  a  pause.  '  How  much  do  you  pay 
an  ell  ?  Where  do  you  buy  your  Hnen  cloth  ?  How  high  does 
it  come  by  the  ell  ?    Where  do  you  buy  your  silk  and  satin  ?  ' 

"  Heaven  knows  what  all  he  prated  about,  and  Sarkis  an- 
swered him  and  told  everything  just  as  it  really  was. 


THE    VACANT    YARD  35 

"  '  We  buy  our  manufactured  goods  of  Yellow  Pogos,'  and 
told  the  prices  of  everything  without  reserve. 

"  '  Have  you  lost  your  wits,  man? '  cried  Hemorrhoid  Jack. 
*  Can  any  man  in  his  full  senses  buy  anything  of  Yellow 
Pogos?  Don't  you  know  that  he  is  a  swindler?  Why  don""'t 
you  buy  your  goods  of  me?  I  will  give  them  to  you  cheaper 
by  half.' 

"  To  this  Sarkis  answered,  '  When  I  need  something  again 
I  will  buy  it  of  you.' 

"  I  knew  well  enough  that  Sarkis  needed  nothing  at  the 
time,  and  that  he  said  this  only  to  get  rid  of  the  fellow.  But 
Jack  did  not  or  would  not  understand,  and  began  again. 

"  '  No,  do  not  put  it  that  way,'  he  said.  '  Come  to-morrow 
and  pick  out  what  pleases  you.  Do  not  think  for  a  minute 
that  I  wish  to  make  money  out  of  you.  Let  the  goods  lie  in 
your  closet,  for,  between  ourselves,  goods  were  very  cheap  in 
Moscow  this  year,  and  I  cleverly  threw  out  my  line  and 
bought  everything  at  half  price,  This  year  is  a  lucky  one  foi* 
my  customers.  If  one  of  them  will  let  his  goods  lie  a  little 
while  he  will  certainly  double  his  money  on  them.  Yes,  buy, 
I  tell  you,  but  not  by  the  ell.  Buy  by  the  piece  and  you  will 
not  regret  it,  I  assure  you.  I  will  send  you  in  the  morning 
five  or  six  different  kinds  of  goods.' 

"  '  But  why  such  haste  ?  '  said  Mairam.  '  My  chest  of 
drawers  is  full  of  stufif  for  clothes,  and  what  I  am  wearing  is 
still  quite  new.     If  we  need  anything  we  will  come  to  you.' 

"  '  \\'hat  are  you  talking  about,  Auntie  Mairam  ?  '  answered 
Hemorrhoid  Jack.  'Do  you  not  believe  me?  I  tell  you, 
you  can  get  double  for  the  goods,  and  if  you  cannot  use 
everything  yourself,  give  it  to  your  neighbors.  You  will  do 
good  business.  On  my  word  of  honor,  I  swear  to  you,  you 
will  make  double  on  it.  Would  I  lie  for  the  sake  of  such  a 
trifle?  Whom  do  you  think  you  have  here?  But  that  is  a 
small  matter :  I  have  still  something  better  to  propose.  You 
must  take  a  shipment  of  tea  from  me.  In  the  winter  the  price 
will  rise,  and  you  can  make  enormous  profits  out  of  it.  To- 
morrow I  will  send  you  one  chest — for  the  present.  Well? 
Now,  really,  I  will  send  it  to  you." 

"  '  My  dear  John,'  exclaimed  Sarkis,  '  you  must  know  how 
risky  it  is  to  begin  a  new  business.    I  have  never  handled  tea. 


36  ARMENIAN    LITERATURE 

and  the  thing  appears  to  me  somewhat  daring.  I  know  no 
customers  for  tea,  and  understand  nothing  about  the  goods. 
If  it  remains  lying  by  me  and  spoils  ' 

"'What  empty  straw  are  you  threshing  now?'  cried 
Hemorrhoid  Jack.  '  As  soon  as  the  people  know  that  you 
have  tea  to  sell  they  will  of  their  own  accord  come  running 
into  your  store.  Do  you  think  that  you  will  have  to  look  up 
customers?  In  a  week  or  two  not  a  trace  of  your  tea  will 
remain.  I  speak  from  practical  experience.  This  year  little 
tea  has  been  brought  from  Siberia,  and  what  they  have 
brought  has  almost  all  fallen  into  my  hands.  Do  not  think  that 
I  seek  a  buyer  in  you !  God  forbid !  When  I  learned  what  a 
good  man  you  were,  I  thought  to  myself,  "  I  must  give  him  a 
chance  to  make  something.  Yes,  I  want  him  to  make  a  few 
kopecks."  Do  you  think  I  am  in  need  of  purchasers?  Now, 
Sarkis,  to-morrow  I  will  send  you  the  goods.    What?' 

"  '  By  heaven,  I  know  not  how  I  ought  to  answer  you.  Do 
you  know,  I  am  afraid,'  said  Sarkis. 

"  The  poor  fellow  could  say  nothing  farther,  for  he  was 
such  an  honest,  good-natured  fellow  that  it  was  hard  for  him 
to  refuse  anybody  anything.  The  word  '  no  '  did  not  exist  for 
him. 

" '  You  are  talking  nonsense,'  began  Hemorrhoid  Jack 
anew.  '  Give  up  your  grocery  and  set  up  a  wholesale  busi- 
ness. Manage  it  according  to  the  European  plan,  and  you 
shall  see  how  thankful  to  me  you  will  be  in  time.  Do  you  be- 
lieve that  I  am  your  enemy?  Would  I  advise  you  badly? 
Now,  the  matter  is  settled.  In  the  morning  I  will  send  you 
several  chests  of  tea  and  put  them  in  your  store.  You  will 
find  out  that  Hemorrhoid  Jack  wishes  you  no  ill.  Yes,  I  will 
say  something  even  better.  You  know  what  machorka  is? — 
a  cheap  tobacco  that  the  poor  folk  smoke.  What  do  you 
think  of  this  stuflf  ?  Do  you  think  that  there  is  a  class  of  goods 
more  profitable  than  this?  People  make  thousands  from  it, 
and  build  themselves  fine  houses.  And  what  expenses  have 
they  with  it  ?  Put  the  tobacco  in  an  empty  stable  or  shed  and 
it  may  lie  there.  A  chest  of  it  put  on  sale  in  your  store  and  I 
tell  you,  if  you  do  not  make  ruble  for  ruble  out  of  it,  then 
spit  in  my  face. 

"  *  Last  spring  most  of  this  stufY  was  in  the  hands  of  a  Cos- 


I 


^ 


THE    VACANT    YARD  37 

sack.  The  stupid  fellow  didn't  know  what  he  ought  to  expect 
for  it,  and  he  needed  money — this  gander !  I  brought  him 
home  with  me ;  had  brandy,  bread,  and  ham  set  out ;  and,  after 
a  little  talk  back  and  forth,  I  bought  400  chests  at  half  price. 
Half  I  paid  in  cash,  the  rest  in  eighteen  months.  Now,  wasn't 
that  a  good  trade?  If  I  don't  make  my  3,000  rubles  out  of 
it,  I  shall  be  a  fool.  If  you  like,  I  will  send  you  some  of  these 
goods.  Put  it  in  your  shop  or  in  your  shed  and  let  it  He  there ; 
it  eats  and  drinks  nothing.  Now,  I  tell  you,  if  you  do  not 
make  100  per  cent,  out  of  it,  spit  in  my  face.  Shall  I  send 
you  a  few  chests  of  it  ?  ' 

"  '  By  heaven,  I  cannot  go  into  it,'  answered  Sarkis.  '  Do 
you  know,  I  am  afraid  to  undertake  a  new  trade  ?  If  the  stuff 
does  not  go  off  or  spoils  on  my  hands  or  the  price  falls,  what 
shall  I  do  ?  You  know  that  our  capital  consists  of  only  a  few- 
kopecks.  We  spend  as  we  earn.  If  I  run  after  the  rubles 
and  lose  the  kopecks  thereby,  who  will  give  me  something  to 
eat?'  concluded  the  poor  wretch,  as  if  he  scented  some  evil. 

"  But  could  he  free  himself  from  that  Satan  of  a  Hemorrhoid 
Jack?  Like  a  leech  he  had  fastened  himself  on  his  neck  and 
demanded  that  he  should  buy  the  goods. 

"  '  Now,  Sarkis,'  he  began  again,  '  the  thing  is  settled.  I 
am  to  send  you  in  the  morning  manufactured  goods,  tea,  and 
tobacco.    Well  ? ' 

"  '  I  will  see ;  I  must  turn  it  over  in  my  mind,'  stammered 
Sarkis.  He  wanted  to  be  rid  of  him,  but  he  knew  not  how 
to  begin. 

"'What  does  that  "I  will  see!"  mean?  Nothing,'  the 
other  continued.  '  You  may  see  a  thousand  times  and  you 
will  not  find  again  such  good  goods  and  such  a  favorable 
opportunity.  I  speak  from  experience.  You  must  not  let 
this  chance  slip  by  or  you  will  throw  gold  out  of  the  window 
with  your  own  hands.  I  am  talking  about  great  gains,  great 
profits ;  do  you  think  it  is  a  joke  ?  ' 

"  '  We  shall  see,'  said  poor  Sarkis.  '  We  have  many  days 
before  us.     Yes,  we  will  surely  do  something.' 

"  '  What  you  do  now  is  not  worth  much,'  cried  Hemorrhoid 
Jack.  '  I  see  that  if  I  leave  the  thing  to  your  decision,  in  five 
years  you  will  not  have  reached  one.  Isn't  that  true  ?  In  the 
morning  I  will  send  you  one  load  of  goods  and  the  rest  later.' 


38  ARMENIAN     LITERATURE 

"  With  these  words  he  seized  his  cap,  quickly  made  his 
adieus,  and  went  away. 

"  It  was  nearly  one  o'clock ;  Alairani  and  Takusch  were  sit- 
ting there  asleep  and  I  also  was  very  sleepy,  but  I  fought 
against  my  sleepiness  to  watch  that  devil  of  a  Hemorrhoid 
Jack.     Mankind  can  be  a  priest  to  mankind — also  a  Satan ! 

"  When  he  was  in  the  street,  Sarkis  said  to  me:  '  What  a 
wonderful  conversation  we  have  had  this  evening.  Of  all  this 
man  has  said,  I  understand  nothing.  His  purposes  are  not 
exactly  bad,  but  I  don't  know  how  it  happens — my  heart 
presages  something  of  evil.' 

"  I  was  just  going  to  answer  him  when  suddenly  I  sneezed ; 
but  only  once. 

"  '  See  now,'  I  said  to  Sarkis ;  '  I  was  right  in  saying  he  was 
going  to  trick  you.     Now  it  has  proved  itself.' 

"  '  If  one  sneezes  only  once  by  day  that  is  a  bad  sign,  but 
at  night  it  means  something  good,'  he  interrupted  me. 

"  *  Oh,'  I  said,  '  do  not,  I  pray,  give  me  lessons ;  don't  teach 
me  what  a  sneeze  is  the  sign  of.  Whether  it  is  in  the  day- 
time or  at  night  it  is  a  bad  sign,  and  if  one  just  made  up  his 
mind  to  do  anything,  he  should  let  it  drop.' 

"  Sarkis  would  not  give  in  that  I  was  right,  but  began  to 
chatter  about  a  sneeze  at  night  being  a  good  thing.  I  said 
no  and  he  said  yes,  and  so  it  went  on  until  I  finally  gave  it 

up." 

"  '  Oh,'  I  said,  '  have  your  own  way,  but  when  misfortune 
comes  to  you  do  not  blame  me  for  it.' 

"  '  I  have  really  begun  nothing,'  he  observed.  *  That  was 
only  a  talk.  We  have  only  discussed  something.  I  have 
really  no  desire  to  try  my  hand  with  the  tea  and  tobacco.' 

"  That  he  said  to  me,  but  heaven  only  knows !  perhaps  in 
his  thoughts  he  was  already  counting  the  thousands  he  hoped 
to  earn.  Money  has  such  power  that  my  blessed  grand- 
mother always  said  that  the  devil  had  invented  it.  He  had 
racked  his  brains  to  find  a  way  to  lead  mankind  into  wicked- 
ness and  did  not  succeed  until  he  invented  money.  Then  he 
was  master  of  ovir  souls.  How  many  men  money  has  deprived 
of  reason !  Sarkis  was  not  of  so  firm  a  mind  that  he  would 
be  able  to  stand  out  against  such  rosy  hopes. 

"  The  next  day,  early  in  the  morning,  the  shop-boy  came 


THE    VACANT    YARD  39 

running  into  the  house  in  a  great  hurry,  and  said  that  nine 
cart-loads  of  goods  were  standing  at  the  gate.  The  man  who 
was  in  charge  of  them  was  asking  for  Sarkis. 

"  '  What  kind  of  an  invasion  is  this !  '  cried  Sarkis.  '  I  must 
go  and  sec  who  it  is.  Perhai)s  the  loads  are  not  for  me  at  all. 
God  knows  for  whom  they  are ! ' 

"  He  went  out,  and  we  after  him.  Although  I  had  not  seen 
the  loads  of  goods,  I  knew  the  whole  story  in  a  moment. 

"  Before  we  had  reached  the  gate  a  man  met  us  and  said : 

"  '  My  master  sends  you  greeting  and  begs  you  to  take  these 
nine  wagon-loads  of  goods  and  sign  for  them.' 

"  '  Who  is  your  master?  '  we  asked,  all  together. 

"  '  Hemorrhoid  Jack.  Don't  you  know  him  ?  He  was  at 
your  house  last  evening.' 

"  I  was  ready  to  burst  with  anger. 

"  '  You  fellow,'  I  said,  *  who  told  your  master  to  send  these 
goods  here?  Have  we  ordered  anything?  Turn  at  once  and 
get  out  of  the  room.' 

"  '  Is  that  so !  '  said  the  man.  '  After  a  thing  is  settled  you 
can't  take  back  your  word.  Where  shall  I  put  the  goods 
now? ' 

"  '  Where  you  brought  them  from_,  take  them  back  there !  ' 

"  '  The  coach-house  is  closed.' 

"  '  That  does  not  concern  us ;  that  is  your  master's  affair.' 

"  '  If  he  were  here  I  would  tell  him,  but  he  is  not  here.' 

"  '  Where  is  he  then?  '  I  asked. 

"  '  He  has  gone  to  Taganrog.' 

"  '  When  did  he  start  ?  ' 

*' '  About  two  hours  ago.  He  will  not  be  back  for  two 
months,  for  he  has  very  important  business  in  the  courts.' 

"  It  could  not  be  doubted  now  that  this  villain  of  a  John 
had  already  begun  his  tricks ;  but  that  innocent  Sarkis  did  not 
see  through  his  devilish  purposes.  Had  I  been  in  his  place 
I  would  have  run  immediately  to  the  City  Hall  and  told  every 
detail  of  the  business,  and  the  thing  would  have  come  out  all 
right.     But  Sarkis  was  not  the  man  for  that. 

"  '  Well,  if  that  is  the  case  drive  into  the  yard  and  unload. 
The  goods  cannot  stand  in  the  street.  When  Jack  comes  back 
from  Taganrog  I  will  arrange  things  with  him  in  some  way.' 

"  The  wagons  came  into  the  yard  with  a  clatter  and  the 


40 


ARMENIAN    LITERATURE 


driver  unloaded  the  goods  and  piled  them  up  in  the  coach- 
house. I  stood  as  if  turned  to  stone  and  silently  watched  this 
move  in  their  game.  '  What  will  come  of  it  ? '  I  thought  to 
myself. 

"  Ah,  but  I  would  rather  have  died  than  see  what  did  come 
of  it! 

"  When  the  goods  were  unloaded  the  clerk  demanded  a  re- 
ceipt, which  Sarkis  gave  him  without  hesitation,  whereupon 
the  clerk  went  away  satisfied. 

"  Later  we  heard  that  Jack  had  not  gone  to  Taganrog  at  all, 
and  had  only  ordered  the  clerk  to  say  so. 

"  That  same  day  when  we  were  sitting  at  dinner,  Sarkis 
turned  to  me  and  said :  '  See,  Hripsime,  your  sneeze  has 
cheated  you.  Did  you  not  say  that  Jack  was  going  to  play  a 
trick  on  me?  You  see  something  very  different  has  hap- 
pened. This  forenoon  four  or  five  persons  came  into  my  shop 
who  wished  to  buy  tea  and  tobacco.  I  told  them  the  matter 
was  not  yet  settled  ;  that  we  had  not  agreed  on  the  price ;  as 
soon  as  the  agreement  was  made  I  would  begin  business.  Do 
you  see?  I  have  not  advertised  that  I  was  going  to  handle 
the  goods,  yet  everybody  knows  it  and  one  customer  after 
another  comes  into  my  store.  How  will  it  be  when  the  goods 
are  put  on  sale? — they  will  fight  for  them.  It  will  give  me  a 
great  deal  to  do ;  I  must  only  go  to  John  and  settle  on  the 
terms.  Yes,  little  mother,  such  a  wholesale  trade  is  not  to 
be  despised ;  the  wholesaler  can  often  make  more  money  in  a 
moment  than  the  retailer  makes  in  two  years.  Yes,  my  love, 
in  business  that  is  really  so !  ' 

"  '  God  grant  that  it  may  be  so ! '  I  said,  and  nothing  more 
was  said  about  Jack. 

"  Several  months  passed  by  and  November  came.  One 
evening  we  were  sitting  together  chatting  comfortably  when 
the  door  opened  softly  and  an  old  woman  entered.  I  knew 
immediately  that  she  was  a  matchmaker.  In  three  days 
Takusch  was  betrothed  to  a  plain,  middle-rate  man.  The  wed- 
ding was  to  take  place  the  next  winter  on  her  father's  name- 
day.  As  a  dowry  her  parents  promised  3,000  rubles — 1,500 
in  cash,  and  the  rest  in  jewels. 

"  Tagusch  was  at  that  time  fifteen  years  old.  Although  I 
had  lived  in  her  parents'  house  I  liad  never  looked  right  at- 


THE    VACANT    YARD  41 

tentively  at  her  face,  scarcely  knew,  in  fact,  whether  she  was 
beautiful  or  ugly ;  but  when  on  her  betrothal  day  she  put  on  a 
silk  dress  and  adorned  herself  as  is  customary  at  such  a  festive 
time  ;  when  she  had  put  on  her  head  a  satin  fez  with  gold  tassels 
and  a  flower  set  with  brilliants,  I  fairly  gaped  with  admiration. 
I  am  almost  eighty  years  old,  but  in  all  my  life  I  have  never 
seen  a  more  beautiful  girl. 

"  I  am  no  dwarf,  but  she  was  a  few  inches  taller  than  I.  She 
was  slender  as  a  sweet-pine  tree.  Her  hands  were  delicate 
and  soft,  her  fingers  were  like  wax.  Hair  and  eyebrows  were 
black,  and  her  face  like  snow.  Her  checks  were  tinged  rose- 
red,  and  her  glance !  that  I  cannot  forget  even  to  this  day.  It 
was  brighter  than  a  genuine  Holland  diamond.  Her  eyelashes 
were  so  long  that  they  cast  shadows  on  her  cheeks.  No,  such 
a  charming  creature  I  have  never  seen  in  dreams,  let  alone 
reality.  She  was — God  forgive  my  sins — the  pure  image  of 
the  Mother  of  God  in  our  church ;  yes,  she  was  even  more 
beautiful.  When  I  looked  at  her  I  could  not  turn  my  ejes 
away  again.  I  gazed  at  her  and  could  not  look  enough.  On 
the  betrothal  day  I  sat  in  the  corner  of  the  room  with  my  eyes 
nailed  on  Takusch. 

"  '  How  sorry  I  am,'  thought  I,  '  that  you  with  that  angel 
face  are  to  be  the  wife  of  a  commonplace  man,  to  be  the  mother 
of  a  family  and  go  into  a  dirty,  smoky  kitchen.  Shall  your 
tender  hands  become  hard  as  leather  with  washing,  ironing, 
kneading,  and  who  knows  what  housework  beside?  Shall 
your  angel  cheeks  fade  from  the  heat  of  the  oven  and  your 
eyes  lose  their  diamond-shine  from  sewing?  '  Yes,  so  thought 
I,  and  my  heart  bled  within  me  for  this  girl  who  ought  to  wear 
a  queen's  crown  and  live  in  a  palace.  Surely,  if  this  rose 
maiden  had  lived  in  olden  times  she  would  certainly  have  mar- 
ried a  king  or  a  king's  son.  And  the  poor  thing  stood  there 
like  a  lamb,  for  she  did  not  understand  what  life  was.  She 
thought  marriage  would  be  nothing  more  than  a  change  in 
her  dwelling-place.  Oh,  but  I  was  sorry  that  evening  that  she 
was  going  to  marry  only  an  ordinary,  but  still  eligible,  young 
man,  and  yet  it  would  have  been  a  great  good  fortune  for  her 
if  this  had  come  to  pass.  Had  we  thought  at  that  time  that 
great  misfortunes  were  in  store  for  the  poor  child !  And  that 
cursed  Hemorrhoid  Jack  was  the  cause  of  them  all ! 


42  ARMENIAN    LITERATURE 

"  That  betrothal  day  was  the  last  happy  day  of  the  poor 
wretches.  I  never  afterward  saw  smiles  on  their  faces,  for 
from  that  day  their  circumstances  grew  worse  and  worse  and 
their  business  became  very  bad.  They  lost  house  and  ground, 
moved  about  for  several  months  from  one  rented  house  to 
another,  until  finally  they  disappeared  from  the  city. 

"  The  day  after  the  betrothal  Hemorrhoid  Jack  sent  word 
to  Sarkis  by  his  clerk  that  Sarkis  must  pay  2,700  rubles  for 
the  tobacco  and  tea  and  184  rubles  for  the  manufactured 
goods.  1  have  forgotten  to  tell  you  that  among  the  latter 
were  old-fashioned  dress-goods,  taxed  cloth,  linen,  satin,  and 
some  silk.  The  clerk  also  said  that  if  Sarkis  did  not  pay  the 
184  rubles  the  ring  and  watch  would  be  retained. 

"  Poor  Sarkis  was  completely  dazed. 

"  '  Have  I  bought  the  goods  ? '  he  asked. 

"  *  Certainly  you  have  bought  them,'  answered  the  un- 
scrupulous clerk.  '  Otherwise  you  would  not  have  sold  a 
chest  of  tea  and  a  bale  of  tobacco.  Beside,  the  coat  your  boy 
is  wearing  was  made  from  our  cloth.' 

'*  This  was  true.  On  the  third  day  after  receiving  the  goods, 
Sarkis  had  sold  a  bale  of  tobacco  and  a  chest  of  tea,  and  had 
cut  off  several  yards  of  cloth.  It  was  very  singula,  that  in  the 
course  of  three  months  Sarkis  had  not  once  caught  sight  of 
Hemorrhoid  Jack  to  call  him  to  account  for  the  delivery  of 
the  goods.  He  had  been  several  times  to  his  house,  where 
they  said,  '  He  is  at  the  store.'  At  the  store  they  said  Jack 
was  at  home.  It  was  very  evident  that  he  wished  to  defraud 
Sarkis.  After  much  talk  back  and  forth  the  matter  came  into 
the  courts,  and  since  Sarkis  had  sold  part  of  the  goods  and 
had  given  a  receipt  for  them,  he  had  to  pay  the  sum  de- 
manded. 

"  For  several  months  past  business  had  been  going  very 
badly  with  the  poor  fellow  and  he  could  not  raise  the  required 
sum,  so  he  had  to  give  up  his  property.  First  they  drove  the 
•poor  man  out  of  his  house  and  emptied  his  store  and  his  store- 
house. Then  they  sold  the  tobacco  and  the  tea.  for  which 
no  one  would  give  more  than  fifty  rubles,  for  both  were  half 
rotten.  The  store  and  all  that  was  in  it  were  then  auctioned 
ofif  for  a  few  hundred  rubles,  and  finally  the  house  was  offered 
for  sale.     No  one  would  buy  it,  for  among  our  people  the 


THE    VACANT    YARD  43 

praiseworthy  custom  rules  that  they  never  buy  a  house  put 
up  at  auction  till  they  convince  themselves  that  the  owner  sells 
it  of  his  own  free-will.  The  household  furniture  was  also  sold, 
and  Sarkis  became  almost  a  beggar,  and  was  obliged,  half 
naked,  to  leave  his  house,  with  his  wife  and  children. 

"  1  proposed  that  they  should  occupy  my  house,  but  he 
would  not  have  it.  '  From  to-day  the  black  earth  is  my  dwell- 
ing-place,' he  said,  and  rented  a  small  house  at  the  edge  of  the 
town  near  where  the  fields  begin. 

"  When  the  neighbors  found  out  the  treachery  of  Hemor- 
rhoid Jack,  they  were  terribly  angry,  and  one  of  them  threw 
a  note  into  his  yard  in  which  was  written:  that  if  he  took 
possession  of  poor  Sarkis's  house  they  would  tear  or  burn  it 
down.  That  was  just  what  John  wished,  and  he  immediately 
sent  carpenters  to  tear  down  the  house  and  stable  and  then 
he  sold  the  wood. 

"  At  this  time  I  became  very  sick  and  lay  two  months  in 
bed.  When  I  got  up  again  I  thought  to  myself,  '  I  must  go 
and  visit  the  poor  wretches ! '  I  went  to  their  little  house,  but 
found  the  door  locked  and  the  windows  boarded  up.  I  asked 
a  boy,  '  My  child,  do  you  know  where  the  people  of  this  house 
are  ? '  '  Two  weeks  ago  they  got  into  a  wagon  and  drove 
away,'  answered  the  lad.  '  Where  are  they  gone  ? '  I  asked. 
'That  I  don't  know,'  he  said. 

"  I  would  not  have  believed  it,  but  an  old  woman  came  up 
to  me  on  the  street,  of  her  own  accord,  and  said : 

They  all  got  into  a  wagon  and  have  moved  away  into  a 
Russian  village.' 

"  What  the  village  was  called  she  could  not  tell  me,  and 
so  every  trace  of  them  was  lost. 

"  Many  years  later  a  gentleman  came  from  Stavropol  to 
our  city,  who  gave  me  some  news  of  the  poor  wretches.  They 
had  settled  in  a  Cossack  village — he  told  me  the  name,  but  I 
have  forgotten — where  at  first  they  suffered  great  want ;  and 
just  as  things  were  going  a  little  better  with  them,  Mairam  and 
Sarkis  died  of  the  cholera  and  Takusch  and  Toros  were  left 
alone.  Soon  after,  a  Russian  officer  saw  Takusch  and  was 
greatly  pleased  with  her.  After  a  few  months  she  married  him. 
Toros  carried  on  his  father's  business  for  a  time,  then  gave  it 
up  and  joined  the  army.  So  much  I  found  out  from  the  gen- 
tleman from  Stavropol. 


44  ARMENIAN    LITERATURE 

"  Some  time  later  I  met  again  one  who  knew  Takusch.  He 
told  me  that  she  was  now  a  widow.  Her  husband  had  been  a 
drunkard,  spent  his  whole  nights  in  inns,  often  struck  his  poor 
wife,  and  treated  her  very  badly.  Finally  they  brought  him 
home  dead.  Toros's  neck  had  been  broken  at  a  horse-race  and 
he  was  dead.  He  said  also  that  Takusch  had  almost  forgotten 
the  Armenian  language  and  had  changed  her  faith. 

"  That  is  the  history  of  the  Vacant  Yard." 


ARMENIAN    POEMS 


[Metrical  Version,  by  Robert  Arnot,  M.A.] 


ARMENIAN    POEMS 


A  PLAINT 

WERE  I  a  springtime  breeze, 
A  breeze  in  the  time  when  the  song-birds  pair, 
I'd  tenderly  smooth  and  caress  your  hair, 
And  hide  from  your  eyes  in  the  budding  trees. 

Were  I  a  June-time  rose, 
I'd  glow  in  the  ardor  of  summer's  behest, 
And  die  in  my  passion  upon  your  breast, 

In  the  passion  that  only  a  lover  knows. 

Were  I  a  lilting  bird, 
I'd  fly  with  my  song  and  my  joy  and  my  pain, 
And  beat  at  your  lattice  like  summer-rain, 

Till  I  knew  that  your  inmost  heart  was  stirred. 

Were  I  a  winged  dream, 
I'd  steal  in  the  night  to  your  slumbering  side. 
And  the  joys  of  hope  in  your  bosom  I'd  hide, 

And  pass  on  my  way  like  a  murmuring  stream. 

Tell  me  the  truth,  the  truth, 
Have  I  merited  woe  at  your  tapering  hands, 
Have  you  wilfully  burst  love's  twining  strands. 

And  cast  to  the  winds  affection  and  ruth? 

'Twas  a  fleeting  vision  of  joy, 
While  you  loved  me  you  plumed  your  silvery  wings. 
And  in  fear  of  the  pain  that  a  man's  love  brings 

You  fled  to  a  bliss  that  has  no  alloy. 

MUGURDITCH     BeSHETTASHLAIN. 
47 


48  ARMENIAN     LITERATURE 


SPRING   IN   EXILE 

Wind  of  the  morn,  of  the  morn  of  the  year, 
Violet-laden  breath  of  spring, 
To  the  flowers  and  the  lasses  whispering 
Things  that  a  man's  ear  cannot  hear, 
In  thy  friendly  grasp  I  would  lay  my  hand. 
But  thou  comest  not  from  my  native  land. 

Birds  of  the  morn,  of  the  morn  of  the  year, 
Chanting  your  lays  in  the  bosky  dell, 
Higher  and  fuller  your  round  notes  swell, 

Till  the  Fauns  and  the  Dryads  peer  forth  to  hear 

The  trilling  lays  of  your  feathery  band : 

Ye  came  not,  alas,  from  my  native  land. 

Brook  of  the  morn,  of  the  morn  of  the  year, 

Burbling  joyfully  on  your  way, 

Maiden  and  rose  and  woodland  fay 
Use  as  a  mirror  your  waters  clear : 
But  I  mourn  as  upon  your  banks  I  stand, 
That  you  come  not,  alas,  from  my  native  land. 

Breezes  and  birds  and  brooks  of  the  Spring, 
Chanting  your  lays  in  the  morn  of  the  year. 
Though  Armenia,  my  country,  be  wasted  and  sere. 
And  mourns  for  her  maidens  who  never  shall  sing, 
Yet  a  storm,  did  it  come  from  that  desolate  land,. 
Would  awaken  a  joy  that  ye  cannot  command. 

Raphael  Patkanian. 


FLY,   LAYS   OF   MINE! 

Fly,  lays  of  mine,  but  not  to  any  clime 

Where  happiness  and  light  and  love  prevail, 

But  seek  the  spots  where  woe  and  ill  and  crime 
Leave  as  they  pass  a  noisome  serpent-trail. 

Fly,  lays  of  mine,  but  not  to  the  ether  blue. 

Where  golden  sparks  illume  the  heavenly  sphere. 


THE   WOE   OF    ARAXES  49 

But  seek  the  depths  where  nothing  that  is  true 
Reheves  the  eye  or  glads  a  Hstening  car. 

Fly,  lays  of  mine,  but  not  to  fruitful  plains 
Where  spring  the  harvests  by  God's  benison, 

But  seek  the  deserts  where  for  needed  rains 
Both  prayers  and  curses  rise  in  unison. 

Fly,  lays  of  mine,  but  not  to  riotous  halls. 

Where  dancing  sylphs  supply  voluptuous  songs, 

But  seek  the  huts  where  pestilence  appals. 

And  death  completes  the  round  of  human  wrongs. 

Fly,  lays  of  mine,  but  not  to  happy  wives, 
Whose  days  are  one  unending  flow  of  bliss, 

But  seek  the  maidens  whose  unfruitful  lives 
Have  known  as  yet  no  lover's  passionate  kiss. 

Fly,  lays  of  mine,  and  like  the  nightingales, 
Whose  liquid  likings  charm  away'  the  night. 

Reveal  in  song  the  sweets  of  summer's  gales. 
Of  lover's  pleadings  and  of  love's  delight. 

And  tell  my  lady,  when  your  quests  are  o'er. 

That  I,  away  from  her,  my  heart's  desire, 
Yearn  for  the  blissful  hour  when  I  shall  pour 

Down  at  her  feet  a  love  surcharged  with  fire. 

MUGURDITCH    BeSHETTASHLAIN. 


THE  WOE  OF  ARAXES 

Meditating  by  Araxes, 
Pacing  slowly  to  and  fro. 

Sought  I  traces  of  the  grandeur 
Hidden  by  her  turgid  flow. 

"  Turgid  are  thy  waters.  Mother, 
As  they  beat  upon  the  shore. 
Do  they  offer  lamentations 
For  Armenia  evermore? 


50  ARMENIAN    LITERATURE 

"  Gay  should  be  thy  mood,  O  Mother, 
As  the  sturgeons  leap  in  glee: 
Ocean's  merging  still  is  distant, 
Shouldest  thou  be  sad,  like  me? 

"  Are  thy  spume-drifts  tears,  O  Mother, 
Tears  for  those  that  are  no  more? 
Dost  thou  haste  to  pass  by,  weeping, 
This  thine  own  beloved  shore  ?  " 

Then  uprose  on  high  Araxes, 
Flung  in  air  her  spumy  wave, 

And  from  out  her  depths  maternal 
Sonorous  her  answer  gave : 

"  Why  disturb  me  now,  presumptuous. 
All  my  slumbering  woe  to  wake? 
Why  invade  the  eternal  silence 
For  a  fooUsh  question's  sake? 

"  Know'st  thou  not  that  I  am  widowed ; 
Sons  and  daughters,  consort,  dead? 
Wouldst  thou  have  me  go  rejoicing, 
As  a  bride  to  nuptial  bed  ? 

"  Wouldst  thou  have  me  decked  in  splendor, 
To  rejoice  a  stranger's  sight, 
While  the  aliens  that  haunt  me 
Bring  me  loathing,  not  delight? 

"  Traitress  never  I ;  Armenia 
Claims  me  ever  as  her  own ; 
Since  her  mighty  doom  hath  fallen 
Never  stranger  have  I  known. 

"  Yet  the  glories  of  my  nuptials 
Heavy  lie  upon  my  soul ; 
Once  again  I  see  the  splendor 
And  I  hear  the  music  roll. 

"  Hear  again  the  cries  of  children 
Ringing  joyfully  on  my  banks. 


n 


THE   ARMENIAN    MAIDEN  51 

And  the  noise  of  marts  and  toilers, 
And  the  tread  of  serried  ranks. 

But  where,  now,  are  all  my  people? 

Far  in  exile,  homeless,  lorn, 
While  in  widow's  weeds  and  hopeless, 

Weeping,  sit  I  here  and  mourn. 

Hear  now !  while  my  sons  are  absent 

Age-long  fast  I  still  shall  keep ; 
Till  my  children  gain  deliverance. 

Here  I  watch  and  pray  and  weep." 

Silent,  then,  the  mighty  Mother 

Let  her  swelling  tides  go  free. 
And  in  mournful  meditation 

Slowly  wandered  to  the  sea. 

Raphael  Patkanian. 


THE   ARMENIAN   MAIDEN 

In  the  hush  of  the  spring  night  dreaming 
The  crescent  moon  have  you  seen. 

As  it  shimmers  on  apricots  gleaming. 
Through  velvety  masses  of  green. 

Have  you  seen,  in  a  June-tide  nooning, 

A  languorous  full-blown  rose 
In  the  arms  of  the  lilies  swooning 

And  yielding  her  sweets  to  her  foes? 

Yet  the  moon  in  its  course  and  the  roses 

By  Armenia's  maiden  pale, 
When  she  coyly  and  slowly  discloses 

The  glories  beneath  her  veil. 

And  a  lute  from  her  mother  receiving. 
With  a  blush  that  a  miser  would  move. 

She  treads  a  soft  measure,  believing 
That  music  is  sister  to  love. 


52  ARMENIAN    LITERATURE 

Like  a  sapling  her  form  in  its  swaying, 
Full  of  slender  and  lissomy  grace 

As  she  bends  to  the  time  of  her  playing, 
Or  glides  with  a  fairy-light  pace. 

The  lads  for  her  beauty  are  burning, 
The  elders  hold  forth  on  old  age, 

But  the  maiden  flies  merrily  spurning 
Youth,  lover,  and  matron  and  sage. 

Raphael  Patkanian. 


ONE    OF    A   THOUSAND 

Sweet  lady,  whence  the  sadness  in  your  face? 
What  heart's  desire  is  still  unsatisfied? 
Your  face  and  form  are  fair  and  full  of  grace, 
And  silk  and  velvet  lend  you  all  their  pride. 
A  nod,  a  glance,  and  straight  your  maidens  fly 
To  execute  your  best  with  loving  zeal. 
By  night  and  day  you  have  your  minstrelsy, 
Your  feet  soft  carpets  kiss  and  half  conceal ; 
While  fragrant  blooms  adorn  your  scented  bower, 
Fruits  fresh  and  rare  lie  in  abundance  near. 
The  costly  narghile  exerts  its  powder 
To  soothe  vain  longing  and  dispel  all  fear : 
Envy  not  angels ;  you  have  paradise. 
No  lowly  consort  you.     A  favored  wife, 
Whose  mighty  husband  can  her  wants  suf^ce ; 
Why  mar  with  grieving  such  a  fortunate  life  ? 

So  to  Haripsime,  the  Armenian  maid, 
On  whom  the  cruel  fortune  of  her  lot  had  laid 
Rejection  of  her  faith,  spake  with  a  sigh 
The  wrinkled,  ugly,  haggard  slave  near  by. 

Haripsime  replied  not  to  the  words, 
But,  silent,  turned  her  face  away.     With  scorn 
And  sorrow  mingled  were  the  swelling  chords 
Of  passionate  lament,  and  then  forlorn, 
Hopeless,  she  raised  her  tearful  orbs  to  heaven. 


LONGING  53 

Silent  her  lips,  her  grief  too  deep  for  sound ; 
Her  fixed  gaze  sought  the  heavy  banks  of  cloud 
Surcharged  with  lightning  bolts  that  played  around 
The  gloomy  spires  and  minarets ;  then  bowed 
Her  head  upon  her  hands ;   the  unwilling  eyes 
Shed  tears  as  heavy  as  the  thunder-shower 
That  trails  the  bolt  to  where  destruction  lies. 

There  was  a  time  when  she,  a  happy  girl, 
Had  home  and  parents  and  a  numerous  kin ; 
Ikit  on  an  Eastertide,  amid  a  whirl 
Of  pillage,  murder,  and  the  savage  din 
Of  plundering  Kavasses,  the  Pacha  saw 
Her  budding  beauty,  and  his  will  was  law. 

Her  vengeful  sire  fell  'neath  a  sabre's  stroke ; 
Her  mother,  broken-hearted,  gave  to  God 
The  life  in  which  no  joys  could  now  evoke 
The  wonted  happiness.     The  harem  of  the  Turk 
Enfolds  Haripsime's  fresh  maidenhood, 
And  there  where  danger  and  corruption  lurk, 
Where  Shitan's  nameless  and  befouling  brood 
Surround  each  Georgian  and  Armenian  pearl, 
She  weeps  and  weeps,  shunning  the  shallow  joys 
Of  trinkets,  robes,  of  music,  or  the  whirl 
Of  joyous  dance,  of  singing  girls  and  boys, 
And  murmurs  always  in  a  sobbing  prayer, 
"  Shall  never  help  be  sent?     Is  this  despair?  " 

Raphael  Patkanian. 


LONGING 

Tell  me,  brother,  where  is  rest 
From  the  flame  that  racks  my  breast 

With  its  pain? 
Fires  unceasing  sear  my  heart ; 
Ah,  too  long,  too  deep,  the  smart 

To  heal  again. 


54  ARMENIAN    LITERATURE 

When  I'd  pluck  the  roses  sweet 
Sharpest  thorns  my  fingers  greet ; 

Courage  flies. 
Since  my  love  has  humbled  me, 
Tyrant-like  has  troubled  me, 

'Spite  my  cries. 
Health  and  joy  have  taken  flight, 
Prayer  nor  chant  nor  priestly  rite 

Do  I  prize. 

Girl,  my  girl,  my  peerless  one. 
Radiant  as  Armenia's  sun, 

Beautiful  Sanan ! 
Earth  has  none  as  fair  as  thou, 
Nor  can  ages  gone  bestow 

One  like  my  Sanan. 

Sixteen  summers  old  is  she, 
Grace  of  slender  pines  has  she. 

Like  the  stars  her  eyes. 
Lips,  thrice  blessed  whom  they  kiss, 
Brows  as  dark  as  hell's  abyss. 

And  with  sighs, 
Her  heart  to  win,  her  love  alone, 
What  mighty  prince  from  his  high  throne 

Would  not  descend? 
So  I  crave  nor  crown  nor  gold, 
Longed-for  One,  I  her  v/ould  hold 

Till  time  shall  end. 

Raphael  Patkanian. 


U/ii/iu  rf-ti/iiif     li  t/pu  i/ifiniji^i/nin   •    li  14(1  n 
ihniiniiiinj        u-miipffi  ih^niii  : 

iiiifitnii  1 1  u  I  n  III  nan  t-j^  ; 
ifiup  cr-uAiiiif    U-jJuipnin 

t^ftiJiiupJfi  uAuiup  '   iiiuttpl^-^   tttpttuMff/u  ♦ 
U-Jifiu  ^lucuutnnLjhi    JuMtaUt^jAi  j^ijr- 

'unp  ■  lu-nuT  ptfJinO^  ■  p  IrpuJuni  • 
■^ujilujn^iijl^iu  ufln*    }-unuinni[uAlf-qiijll  - 
H^^^utf^^  icuiiM,uuil,t^    cf.uAj[,i:^^ 


I 


I 


DAVID    OF     SASSUN 

National  Epos  of  Armenia 

[Translated  by  F.  B.  Collins,  B.S.] 


DAVID   OF   SASSUN 

STRONG  and  mighty  was  the  CaHph  of  Bagdad;^  he 
gathered  together  a  host  and  marched  against  our 
Holy  John  the  Baptist.-  Hard  he  oppressed  our  peo- 
ple, and  led  many  into  captivity.  Among  the  captives  was 
a  beautiful  maiden,  and  the  caliph  made  her  his  wife.  In  time 
she  bore  two  sons,  Sanassar  and  Abamelik.  The  father  of 
these  children  was  a  heathen,  but  their  mother  was  a  wor- 
shipper of  the  cross,-*  for  the  caliph  had  taken  her  from  our 
people. 

This  same  caliph  again  gathered  together  a  host  and  fell 
upon  our  people.  This  time — I  bow  before  thy  holy  miracle, 
O  sainted  John — this  time  our  people  pressed  him  sorely,  and 
in  his  affliction  he  cried  unto  his  idols:  "  I\Iay  the  gods  save 
me  from  these  people ;  bring  me  to  my  city  safe  and  well,  and 
both  my  sons  will  I  sacrifice  unto  them." 

In  Bagdad  the  mother  lay  sleeping,  and  she  had  a  dream. 
She  dreamed  she  had  in  each  hand  a  lamp,  and  when  their 
flames  seemed  ready  to  go  out  they  flashed  up  brightly  again. 
When  morning  came  she  told  this  dream  to  her  sons,  and  said : 
"  Last  night  holy  St.  John  appeared  to  me  in  my  dreams  and 
said  that  your  father  was  in  great  trouble  and  had  vowed  to 
sacrifice  you.  When  he  again  comes  home  he  will  stab  you : 
look  to  your  safety." 

Both  sons  cried  unto  their  gods,  took  food  with  them  for 
their  journey,  put  gold  into  their  purses,  and  set  out  on  their 

^  From  the  sense  and  according  to  the  nator  during  the  fourth  century,  on  the 

time  in   which   the   action   takes   place,  mountain  of  Kark,  near  the  Euphrates, 

Nineveh  must  be  understood  here;  and  on  a  spot  where  heathen  altars  had  pre- 

instead    of   an    Arabian    caliph,    the    As-  viously    stood.     On    certain    days    pious 

Syrian   king   Sennacherib.     There    is   an  Armenians  made  annual   pilgrimages  to 

anachronism  here,  as  the  reader  will  see,  the    place.     Among    them    many    poets 

for  a  king  living  800  years  before  Christ  and    champions,    who,    with    long    fasts 

is  called  an  Arabian  caliph,  though  the  and    many    prayers,    begged    from    the 

caliphs  first  took  up   their  residence   in  saint   the    gifts   of    song,    strength,    and 

Bagdad  in  the  year  755.  courage.     John  the   Baptist  was  regard- 

2  The  reference  here  is  to  the  famous  ed   by  the   Armenians  generally   as   the 

monastery     of     St.     John     the     Baptist,  protector  of  the  arts. 
which  was  built  by  Gregory  the  Illumi-  *  So  the  Armenians  called  Christians. 

57 


58  ARMENIAN    LITERATURE 

travels.  Coming  to  a  narrow  valley  they  halted  there.  They 
saw  a  river,  and  in  the  distance  a  brook  clove  the  river  to  mid- 
stream, then  mingled  with  its  waters  and  flowed  onward 
with  it. 

And  Sanassar  said  to  Abamelik :  "  He  who  finds  the  source 
of  this  brook  and  builds  him  a  dwelling  there,  his  race  shall 
also  wax  mighty." 

The  brothers  rose  with  one  will  and  followed  the  brook  up- 
stream. They  found  its  spring  and  saw  its  waters  flowing  as 
from  a  small  pipe,  and  they  ran  down  with  the  brook  and  in- 
creased till  they  mixed  with  waters  of  the  great  river.  Here 
the  brothers  halted  and  laid  the  foundations  of  their  dwelling. 

And  Sanassar  hunted  while  Abamelik  worked  on  the 
house.  Ten,  yea,  twenty  days  they  worked  on  their  dwelling. 
It  happened  that  once  Abamelik  came  upon  Sanassar  asleep, 
worn  out  with  fatigue,  his  venison  thrown  away  unroasted. 
Abamelik  was  much  troubled  at  this,  and  said,  "  Rise,  brother, 
and  we  will  depart  from  this  place.  How  long  shall  we  stay 
here  and  eat  meat  without  salt?  If  it  were  God's  will  that  we 
should  have  happiness,  in  our  father's  wooden  palace  we 
should  have  found  it."  And  they  mounted  their  horses  and 
rode  to  the  Lord  of  Arsrom.*  Both  came  thither,  presented 
themselves  to  him,  and  bow'ed  before  him. 

Now  both  brothers  were  mighty  men.  They  found  favor 
with  the  Emir  of  Arsrom,  and  he  asked  them  of  their  birth 
and  of  their  tribe,  and  said,  "  What  manner  of  men  are  you  ?  " 

Sanassar  answered  and  said,  "  We  are  the  sons  of  the  Caliph 
of  Bagdad." 

"Hoho!"  said  the  Emir,  while  terror  seized  him.  "We 
feared  you  dead,  and  here  we  meet  you  living.  We  cannot 
take  you  in.    Go  whither  ye  will." 

And  Sanassar  said  to  Abamelik,  "  Since  we  have  run  away 
from  our  father,  why  should  we  bear  his  name?  From  this 
day,  when  anyone  asks  us  concerning  ourselves,  let  us  say  we 
have  neither  father  nor  mother  nor  home  nor  country:  then 
will  people  lodge  us." 

*  The   original   name    of   this    city   is  captured    by    the    Sultan    of    Ikonika, 

Theodosiopol.    It   was   founded   by   the  Who  named  it  Arsi-Rom,  "  Land  of  the 

Greek    commander   Anato   in    the    year  Greeks."    The  Armenians  call  it  Karin, 

412   A.D.   and   named   in   honor   of    Em-  after    the  _  old    Armenian    province    in 

peror     Theodosius    II.    Later    it    was  which  it  lies. 


DAVID   OF   SASSUN  59 

Thence  they  rode  to  the  Emir  of  Kars,  who  gave  the  lads 
the  same  answer.  They  turned  and  rode  to  the  King  of  Kra- 
put-Koch,  The  King  of  Kraput-Koch  scrutinized  the  lads, 
and  they  found  favor  in  his  sight;  and  Abamelik  presented 
himself  to  the  King  and  bowed  low  before  him.  This  pleased 
the  King  greatly,  and  he  said :  "  My  children,  whither  came 
ye  ?    What  have  you  ?  and  what  do  you  lack  ?  "  ° 

"  We  have  neither  father  nor  mother  nor  anyone  beside," 
answered  the  brothers. 

And  it  came  to  pass  that  Sanassar  became  the  King's 
tsclmbuktschi  ^  and  Abamelik  his  haiwatschi,''  and  they  lived  at 
the  King's  house  a  long  time. 

But  Sanassar  said  one  day  to  Abamelik :  "  We  fatigued  our- 
selves greatly  with  labor,  yet  was  our  house  not  finished.  To- 
morrow make  the  King  no  cofifee,  nor  will  I  hand  him  his 
pipe.    Let  us  not  appear  before  him  to-morrow." 

When  the  King  awoke,  neither  of  them  was  near.  He 
called  the  lads  to  him  and  said :  "  I  asked  you  once  if  you  had 
anyone  belonging  to  you,  either  father  or  mother;  and  you 
said  you  had  no  one.    Why,  then,  are  you  so  sad  ?  " 

And  the  brothers  said :  '*  Live  long,  O  King !  In  truth,  we 
have  neither  father  nor  mother.  Even  if  we  hide  it  from  you 
we  cannot  hide  it  from  God.  We  worked  a  little  on  a  dwell- 
ing, but  left  the  work  unfinished  and  came  away."  And  they 
told  the  King  everything  as  it  was. 

The  heart  of  the  King  was  grieved,  and  he  said :  "  My  chil- 
dren, if  such  is  the  case,  to-morrow  I  will  give  you  some  court 
servants.    Go  and  finish  your  house." 

Then  the  King  arose  and  gave  them  forty  servants,  skilful 
workers,  and  each  had  a  mule  and  a  bridle. 

Early  in  the  morning  they  arose  and  loaded  the  beasts  with 
their  tools,  and  the  two  brothers  led  them  to  the  dwelling. 
They  travelled  on  and  at  last  reached  the  spring  and  the 
threshold  of  their  house. 

Now  Sanassar  said  to  Abamelik:  "  Brother,  shall  we  build 
the  house  first  or  the  huts  for  the  servants?  These  poor 
wretches  cannot  camp  out  in  the  sun." 

^  Southwest  from  the  Sea  of  Wan  lies  Syrian  princes.     Perhaps  the  legend  has 

a    high    mountain    called    Kraput-Koch  preserved  in  the  person  of  the  King  of 

("  Blue    Ridge,"   from   its    blue    color).  Kraput-Koch    the    memory    of   the    Ar- 

Probably  there  was  a  dukedom  or  king-  menian   prince  Skajordi. 

dom  of   Kraput-Koch   which    served   as  *  Pipe-bearer. 

a  city  of  refuge  for  the  wandering  As-  ''  The  servant  who  prepares  the  coffee. 


6o  ARMENIAN    LITERATURE 

And  they  began  first  to  make  the  huts.  So  strong  was 
Abamehk  that  he  built  ten  huts  every  day,  while  the  others 
brought  in  wood  for  their  building.  In  four  days  they  finished 
forty  huts,  and  then  they  set  about  building  the  house  and 
finished  it.  They  set  up  stone  pillars  in  rows — so  powerful 
were  they — and  laid  a  stone  base  under  them,  and  the  house 
was  made  ready. 

Abamelik  rode  to  the  King  of  Kraput-Koch  and  said :  "  We 
are  thy  children.  We  have  built  our  castle :  it  is  finished,  and 
we  come  to  you  and  entreat  you,  '  Come  and  give  our  dwell- 
ing a  name.'  It  pleased  the  King  of  Kraput-Koch  that 
Abamelik  had  done  this,  and  he  said :  "  I  rejoice  that  you 
have  not  forgotten  me." 

So  the  King  gave  Abamelik  his  daughter  in  marriage  and 
made  him  his  close  friend.  After  the  wedding  the  King  and 
the  young  pair  came  together  at  the  palace — and  Uncle 
Toross  *  was  with  them — and  they  mounted  their  horses  and 
departed.  Abamelik  rode  before  them  to  point  out  the  way. 
When  they  were  approaching  the  castle  the  King  suddenly 
turned  his  horse  as  if  to  ride  back  again,  and  said :  "  You 
have  given  your  castle  a  name  and  have  purposely  brought 
me  here  to  try  me." 

Abamelik  said :  "  May  your  life  be  long,  O  master !  Be- 
lieve me,  we  have  given  the  castle  no  name.  We  have  but 
built  it  and  made  it  ready." 

"  Very  well.  It  may  be  that  you  have  given  it  no  name,  but 
as  you  have  set  up  rows  of  stone  pillars  let  us  call  it  Sausun  or 
Sassun."  ^ 

Here  they  remained  several  days.  Uncle  Toross  was  also 
married  and  stayed  at  Sassun,  but  the  King  returned  home. 

And  Abamelik  was  strong  and  became  a  mighty  man. 
From  the  environs  of  the  Black  Mountain  and  the  Peak  of 
Zetzinak,  from  Upper  Musch  as  far  as  Sechanssar  and  the 
Plains  of  Tschapachtschur,^"  he  reigned,  and  built  a  wall 
around  his  dominions.     He  made  four  gates.     Often  he  shut 

*  Probably  the  King's  brother.  their  independence  to  their  inaccessible 

• "  Sassun  "     signifies     "  pillar     upon  dwelling-place, 

pillar."     This  explains  the  origin  of  the  i"  The   names  cited   here   exist   to   the 

name   of   Sassun,    a   district    of   the   old  present   day.     The   places  lie  in  the  old 

Armenian    province    Achznik.    south    of  districts  of  the  Turuberan  and  Achznik 

the    city    of    Musch.     The    residents    of  in  the  present  district  Musch. 
this  district  up  to  the  present  day  owe 


DAVID    OF   SASSUN  6i 

his  doors,  mounted  his  horse,  and  captured  whatever  came 
in  his  way,  both  demons  and  beasts  of  prey.  Once  he 
penetrated  into  Mosr  and  ravaged  it,  and  he  went  in  to  the 
wife  of  the  Lord  of  Mosr  and  lay  with  her.  She  bore  a  son, 
and  the  King  of  Mosr  knew  that  the  boy  was  Abamchk's  and 
named  him  MosrameUk,  But  afterward  Abamehk  slew  the 
King  and  took  his  wife  and  became  King  of  Mosr.^ 

Now  Sanassar  dwelt  at  Sassun,  but  the  gods  of  his  fathers 
gave  him  no  repose,  so  he  travelled  to  Bagdad  to  the  home  of 
his  father  and  mother.  His  father,  sitting  at  his  window,  saw 
his  son  Sanassar  come  riding  up,  and  recognized  him,  and  the 
caliph  said :  "  My  life  to  thee,  great  god !  Thou  hast  brought 
back  thy  victim.  Certainly  in  thy  might  thou  wilt  restore  the 
second  soon." 

The  mother — she  was  a  Christian — began  to  weep  and  shed 
tears  over  her  children.  The  father  took  a  sharp  sword  and 
went  out  to  meet  his  son,  saying:  "Come,  my  son,  let  us 
worship  the  great  god  in  his  temple.    I  must  sacrifice  to  him." 

The  son  said,  "  Dear  father,  your  god  is  great  and  very  won- 
derful. Truly  in  the  night  he  permits  us  no  rest.  Certainly 
he  will  bring  the  second  victim  to  you  by  force." 

And  they  went  into  the  temple  of  the  god,  and  the  son  said : 
"  Father  dear,  you  know  that  we  left  your  house  when  we  were 
yet  children,  and  we  knew  not  the  might  of  your  god." 

"  Yes,  yes,  my  son,  but  kneel  before  him  and  pray." 

The  son  said :  "  What  a  wonderful  god  your  god  is !  When 
you  bowed  before  your  god,  there  was  a  darkness  before  my 
eyes  and  I  did  not  see  how  you  did  it.  Bow  once  more  before 
him,  that  I  may  learn  to  worship  him." 

When  the  father  did  the  second  time  the  son  cried :  "  Bread 
and  wine,  the  Lord  Hveth !  "  and  seized  his  club  and  hurled 
the  caHph  full  seven  yards  distant  to  the  ground.  And  with 
his  club  he  shattered  all  the  images  where  they  stood,  put  the 
silver  in  the  skirts  of  his  robe  and  carried  it  to  his  mother,  say- 
ing: "Take  this,  mother,  and  wear  it  for  ornament!" 

His  mother  fell  full  length  and  bowed  herself  and  said :  "  I 
thank  thee,  Creator  of  heaven  and  earth.  It  is  well  that  thou 
hast  rescued  me  from  the  hands  of  this  cruel  man." 

^  The  Armenians  now  call  Egypt  Mosr.    This  probably  refers  to  Mossul. 


62  ARMENIAN    LITERATURE 

They  found  Sanassar  a  wife  and  placed  him  on  the  throne  in 
his  father's  place,  and  he  remained  at  Bagdad.- 

Now  Abamelik,  who  reigned  in  Mosr,  left  his  son  Mosra- 
melik  to  rule  in  his  stead  and  went  to  Sassun.  Many  years 
passed  and  children  were  born  to  him.  To  one  he  gave  the 
name  Tschentschchapokrik.  The  eldest  son  he  named  Zora- 
wegi,  the  second  Zenow-Owan ;  while  the  third  son  was  called 
Chor-Hussan.^  and  the  youngest  David. 

Of  these,  Tschentschchapokrik  and  Zoranwegi  proved  to 
be  ne'er-do-weels.  Zenow-Owan  had  such  a  voice  that  he 
dried  seven  buffalo  hides  in  the  sun  and  wound  them  round 
his  body  so  that  it  should  not  rend  him.  But  the  cleverest  of 
all  was  David,  and  to  his  strength  words  cannot  do  justice. 

Abamelik's  life  was  long,  but  old  age  came  upon  him.  Once 
he  sat  sunk  in  thought  and  said  to  himself:  "  Enemies  are 
all  about  me.  Who  will  care  for  my  children  after  my  death  ? 
Mosramelik  alone  can  do  this,  for  none  beside  him  can  cope 
with  my  enemies." 

He  set  out  to  visit  Mosramelik,*  but  he  was  very  aged. 
"  Mosramelik,  my  son,"  he  said,  "  you  are  truly  of  my  blood. 
If  I  die  before  you,  I  intrust  my  children  to  you.  Take  care 
of  them.  If  you  die  first,  confide  yours  to  me  and  I  will  watch 
over  them." 

He  returned  and  lived  in  his  castle.  His  time  came  and  he 
died.  Then  Mosramelik  came  and  took  the  children  to  his 
house,  for  he  had  not  forgotten  his  father's  command.  Sas- 
sun mourned  the  death  of  Abamelik  for  seven  years.  Then  the 
peasants  feasted  and  drank  again  with  Uncle  Toross,  for  they 
said :  "  Uncle  Toross,  our  lads  have  grown  old  and  our  pretty 
girls  are  old  women.  If  thou  thinkest  that  by  our  seven  years 
of  weeping  Abamelik  will  live  again  we  would  weep  seven 
years  longer."  Uncle  Toross  gave  the  peasants  their  way, 
and  said :  "  Marry  your  lads  and  maidens.  Weeping  leads 
nowhere." 

And  they  sat  down  and  feasted  and  drank  wine.     Uncle 

«  Here   the   story  of    Sanassar   breaks  ously-speaking  John  ";  "  Chor-Hussan  " 

ott   and   he  is  not   mentioned  again  in  means    "good    singer";     "  Tchentsch- 

s^A*!!^;                                    X-          ,      r  chapokrik  "     means     "sparrow";    and 

»  All  these  names  are  poetic  and  refer  "  Z6ranwegi,"  "  cowardly  Weei  " 

to   certain  characteristics  of  their  bear-  *  To  Mossul. 
ers.      "  Zenow-Owan  "  means  "  melodi- 


DAVID    OF   SASSUN  63 

Toross  took  a  cup  in  his  hand  and  paused :  he  was  thinking 
about  something,  and  he  neither  drank  nor  set  the  cup  down. 
His  son  cries  from  the  street :  "  Father,  dear,  there  arc  the 
mad  men  of  Sassun.  Take  care,  they  will  be  jeering  at  you. 
Let  us  go  away." 

Uncle  Toross  turned  to  his  son  and  said :  "  Oh,  you  dog 
of  a  son!  Shall  I  sit  here  and  feast?  Did  not  Mosramelik 
come  and  take  our  children  away?  Abamelik's  children  in 
trouble,  and  I  sitting  at  a  banquet?  Oh,  what  a  shame  it  is! 
Bread  and  wine,  God  be  praised  I  Truly,  I  will  drink  no  wine 
till  I  have  fetched  the  little  ones."  And  Uncle  Toross  went 
out  of  Sassun  and  came  to  Mosr.  He  greeted  Mosramelik, 
and  they  sat  down  together.  Said  Uncle  Toross :  "  Now,  we 
are  come  for  God's  judgment.  It  i.  true  that  you  made  an 
agreement  with  Abamelik,  but  if  a  man  sells  a  captive  he 
should  first  wait  on  the  lord."  ^ 

They  arose  and  went  to  the  court,®  and  Uncle  Toross  was 
given  the  children. 

But  Mosramelik  stood  in  fear  of  these  children,  and  he  said 
to  Uncle  Toross,  "  Let  these  children  first  pass  under  my 
sword,  and  then  take  them  with  you." 

Uncle  Toross  told  the  lads  of  this,  and  Zoranwegi  said, 
"  Let  us  pass  under  his  sword  and  escape  hence  " ;  and  the 
other  two  said  the  same.  But  David  said  otherwise :  "  If  he 
wishes  us  dead  he  will  not  kill  us  to-day,  for  the  people  will 
say  he  has  murdered  the  children.  Under  his  sword  I  will 
not  go.  He  does  this  so  that  I  shall  not  lift  my  sword  against 
him  when  I  am  a  man."  Uncle  Toross  got  the  boys  together, 
that  they  might  pass  under  the  sword  of  Mosramelik,  for  he 
was  very  anxious.  David  was  rebellious ;  he  stood  still  and 
went  not  under  it.  Uncle  Toross  seized  his  collar  and  pushed 
him,  but  David  would  not  go.  He  ran  past  it  at  one  side  and 
kicked  with  his  great  toe  upon  a  flint  until  the  sparks  flew. 
And  Mosramelik  was  frightened  and  said:  "  This  child  is  still 
so  young  and  yet  is  terrible.  What  will  happen  when  he  is  a 
man !    If  any  evil  comes  to  me  it  will  be  through  him." 

Uncle  Toross  took  the  children  and  came  to  Sassun.  Zoran- 

6  This  means  that  if  a  captive  is  to  be  '  Schariat,    the   name  of  the   Turkish 

sold  his  kinsmen  have  a  right  before  court  of  justice,  stands  in  the  original, 
all  others  to  redeem  him. 


64  ARMENIAN    LITERATURE 

wegi  he  established  in  the  castle  in  his  father's  place,  but 
David,  who  was  the  youngest,  was  sent  out  to  herd  the  calves. 

What  a  boy  David  was !  If  he  struck  out  at  the  calves  with 
his  oaken  stick,  he  would  throw  them  all  down,  and  forty 
others  beside.  Once  he  drove  the  calves  to  the  top  of  the 
mountain.  He  found  a  herdsman  there  who  was  abusing  his 
calves,  and  said :  "  You  fellow !  What  are  you  up  to  ?  Wait 
now,  if  I  catch  you,  you  will  get  something  from  my  oaken 
stick  that  will  make  you  cry  Ow !  ow !  " 

The  fellow  answered  David :  "  I  am  ready  to  give  my 
life  for  your  head  if  I  am  not  a  shepherd  from  your  father's 
village.    These  calves,  here,  belong  to  the  peasants." 

David  said,  "  If  that  is  so,  watch  my  calves  also.  I  know- 
not  what  time  I  should  drive  them  home.  When  the  time 
comes  tell  me,  that  I  may  drive  them  in." 

Then  David  drove  in  the  calves  on  time  that  day,  and  Uncle 
Toross  was  pleased  and  said :  "  Always  be  punctual,  my  son ; 
go  out  and  come  back  every  day  at  the  right  time." 

"  Uncle  Toross,  it  was  not  my  wisdom  that  did  this.  I  have 
hired  a  comrade  who  will  watch  over  my  calves  and  see  that  I 
am  ready  with  them." 

Once  his  comrade  tarried,  and  David  was  greatly  vexed. 
It  appeared  that  a  religious  festival  was  held  in  the  village, 
and  on  this  account  the  young  man  was  detained.  Finally  he 
arrived,  and  David  said  to  him,  "  To-day  you  get  nothing 
from  me." 

The  young  man  said :  "  David,  I  am  wilHng  to  die  for  you. 
From  fear  of  your  anger,  I  waited  not  for  the  end  of  the  ser- 
vice of  God  in  the  church,  and  not  one  spoonful  of  the  holy 
soup^  has  passed  my  lips.  I  drove  out  the  calves  and  am 
here.    Now  you  know  why  I  tarried." 

David  said :   "  Wait  here ;  1  will  bring  you  your  dinner." 

He  set  ofT  with  his  oaken  stick  over  his  shoulder.  He  came 
to  the  village,  and  found  that  all  the  people  had  brought  corn 
to  the  priests,  who  blessed  it.     David  stuck  his  oaken  stick 

'  Although     the     Armenians     became  been    given    some    salt    consecrated   by 

Christians   in   the    fourth    century,    they  the  priests.     The  meat  is  cooked  in  im- 

still  retain  many  heathen  customs  which  mense  kettles  and  carried  around  to  the 

have  lost  all  their  original  significance.  houses.     The   shepherd   speaks   of   soup 

They     still     sacrifice     sheep    and     cows  of  this  kind, 
which    have    on    the    previous    evening 


DAVID   OF   SASSUN  65 

through  the  handle  of  the  four-handled  kettle,  and,  full  as  it 
was,  lifted  it  to  his  shoulder  and  walked  away.  The  priests 
and  the  peasants  wondered  at  it,  and  one  cried,  "  Truly,  he  has 
carried  ofT  a  kettle  !  " 

A  priest  cried  out,  "  For  God's  sake,  be  silent !  It  is  one 
of  those  mad  men  of  Sassun.  Take  care  or  he  will  come  back 
and  break  our  ribs  for  us.  May  he  take  the  thing  and  fall 
down  with  it !  " 

And  David  took  the  kettle  of  grits  to  his  comrade,  whom  he 
found  weeping  on  the  mountain. 

"  Ha,  ha,"  said  David,  "  I  know  why  you  weep.  I  have 
brought  the  grits,  but  have  forgotten  butter  and  salt.  That  is 
why  you  weep.  Eat  the  grits  now,  and  have  salt  and  butter 
this  evening." 

But  the  youth  said,  "  David,  I  am  ready  to  die  for  you. 
What  need  ha\  e  I  of  salt  and  butter ;  forty  thieving  Dews  have 
come  and  driven  away  our  calves." 

David  said,  "  Stay  here  and  watch  these  calves,  and  I  will 
bring  back  all  the  others  " ;  and  he  went  after  the  calves.  He 
followed  their  tracks  to  the  entrance  of  a  cave  and  paused. 
He  cried  out  with  so  loud  a  voice  that  the  Dews  were  fright- 
ened, and  were  as  full  of  fear  as  is  the  devil  when  Christ's  voice 
is  heard  in  hell. 

And  when  the  leader  of  the  Dews  heard  the  voice  he  said : 
"  That  is  surely  David,  Abamelik's  son.  Go  receive  him  with 
honor,  else  he  will  strike  us  dead." 

They  went  out,  one  by  one,  and  David  struck  each  as  he 
passed  with  his  oaken  cudgel,  so  that  their  heads  fell  off  and 
only  dead  bodies  remained  in  the  place.  He  cut  ofif  the  ears 
of  all  the  forty  and  buried  them  under  a  stone  at  the  mouth  of 
the  cave. 

He  laid  down  his  club  and  entered  the  cave.  There  he  saw 
a  heap  of  gold  and  a  heap  of  silver — indeed,  all  the  treasures 
of  the  world.  Since  his  father's  death  they  had  robbed  and 
concealed  their  plunder  in  this  cavern.  He  opened  a  door, 
and  saw  a  steed  standing  fastened  to  a  ring.  David  was  sunk 
in  thought,  and  said  to  himself:  "  Uncle  dear,  this  property 
belongs  to  you,  but  this  beast  to  me.  If  you  give  it  to  me — • 
good.  If  not,  you  travel  after  those  other  fellows."  Then  he 
5 


66  ARMENIAN    LITERATURE 

answered  for  Uncle  Toross :  "  My  child,  the  treasure  and  the 
beast  should  belong  to  you.    What  shall  I  do  with  them  ?  " 

He  looked  around  and  saw  upon  a  pyre  a  copper  kettle  with 
four  handles,  and  in  it  were  his  forty  calves.  He  stuck  his 
oaken  stick  through  the  handles  and  raised  the  kettle,  poured 
ofif  the  water,  pushed  the  calves'  feet  back  into  the  kettle, 
lifted  it  to  his  shoulder,  and  went  back  to  his  comrade. 

The  two  drove  the  rest  of  the  herd  into  the  village,  and 
David  called  the  owners  to  him  and  said :  "  If  you  deceive  my 
brother  a  hair's  breadth  in  the  reckoning  it  will  go  badly  with 
you.    Sell  this  kettle.    May  it  repay  you  for  your  calves." 

He  separated  his  own  calves  from  the  peasants',  and  went 
home.  It  was  then  midday.  He  said  to  Uncle  Toross  :  "  Take 
quickly  twenty  asses  and  v/e  will  go  out  and  bring  back  treas- 
ure that  shall  sufitice  you  and  your  children  till  the  seventh 
generation." 

And  they  took  the  asses  and  set  forth.  When  they  reached 
the  cavern,  Uncle  Toross  saw  the  bodies  of  the  Dews  stretched 
near  the  entrance,  and  they  were  swelled  up  like  hills.  In 
great  fright  Uncle  Toross  loosed  his  ass  from  the  others  and 
fell  back. 

David  said  :  "  You  destroyer !  I  fled  not  before  them  Hving, 
but  you  fear  them  dead  !  If  you  believe  me  not,  turn  back  and 
raise  this  stone.    I  concealed  all  their  ears  there." 

Uncle  Toross  came  back  and  took  the  asses,  and  they  went 
into  the  cave.  They  made  a  pack  of  all  the  treasure  and  car- 
ried it  away  with  them.  David  said :  "  All  this  treasure  be- 
longs to  you,  but  the  steed  is  mine.  If  you  will  not  give  it  to 
me,  you  shall  follow  after  them." 

He  answered :  "  My  child,  the  horse  and  the  treasure  too 
are  yours.    What  should  I  do  with  it?  " 

Uncle  Toross  let  David  mount  the  steed.  He  gave  him  the 
spurs  and  he  bucked  to  right  and  left.  This  was  no  ordinary 
steed — the  difiliculties  of  managing  him  cannot  be  described. 

They  returned  to  Sassun  with  the  treasure.  David  procured 
a  beautiful  falcon  and  rode  ofif  to  hunt.  The  calves  he  had 
long  ago  given  over. 

Once,  as  he  hunted,  he  rode  across  the  soil  of  a  poor  man, 
whose  family  numbered  seven  heads,  and  the  man  had  seven 
beds  of  millet.     Four  beds  he  laid  waste,  and  three  remained. 


DAVID    OF   SASSUN  67 

Someone  ran  with  the  news  to  the  old  gra}  beard  and  said : 
**  You  are  ruined.  Go  at  once  to  your  field,  for  before  night 
he  will  destroy  the  other  three  beds." 

The  graybeard  rose  early  and  went  out  and  saw  his  field 
was  laid  waste.  He  glanced  about  and  saw  David  coming 
with  a  falcon  on  his  hand.  The  graybeard  cursed  David  and 
said :  "  Dost  thou  not  fear  God  ?  Dost  thou  test  thy  strength 
on  my  grain-field?  I  have  seven  mouths  to  fill,  and  seven 
millet  beds.  Four  thou  hast  destroyed,  and  three  remain !  If 
you  are  brave,  go  and  get  back  your  inheritance  that  extends 
from  the  summit  of  Mount  Zozmak  as  far  as  Sechanssar. 
Mosramelik  has  taken  it  from  you  and  draws  wealth  from  it. 
Go  and  get  it  back.    Why  try  your  strength  on  me?  " 

But  David  answered:  "  Old  man,  curse  me  not.  Here  is  ai 
handful  of  gold — use  it."  And  as  he  said  it  he  killed  his  fal- 
con. 

David  returned  home  and  said :  "  Uncle  Toross,  go  and 
bring  me  my  father's  staff  and  bow.  I  am  going  to  make  war, 
for  others  consume  my  inheritance  and  none  of  you  have  said 
anything  about  it  to  me." 

Uncle  Toross  arose  and  demanded  of  Zoranwegi  in  David's 
name  the  staff  and  bow  of  Abamelik,  but  Zoranwegi  refused 
it.  David  sent  a  second  time,  saying:  "  If  you  give  it  to  me, 
good.  If  not,  I  will  see  to  it  that  your  head  flies  off  and  only 
your  body  remains." 

Zoranwegi  was  frightened,  and  surrendered  the  bow  and 
baton,  and  Uncle  Toross  brought  them  to  David.  And  David 
fell  asleep  and  dreamed.  The  next  day  he  took  forty  calves 
and  went  to  holy  Maratuk,*  where  he  slaughtered  the  forty 
calves  and  bathed  in  their  blood.  Then  he  fell  on  his  face  and 
prayed  and  wept  until  God  sent  from  heaven  a  sacred  sign  and 
a  token.  Even  now  the  holy  sign  is  to  be  found  in  Hawar 
at  the  house  of  Sork.  David  kissed  the  holy  sign  and  put  it 
under  the  right  shoulder,  and  the  token  under  the  left. 

Mosramelik  knew  that  David,  Abamelik's  son,  was  come 
into  manhood,  and  he  gatliered  together  a  host  to  march 
against  him.     And  he  appointed  a  holbaschi,^   who  prepared 

*  Maratuk   is  a  monastery  built   on  a  ®  This    Turkish    title    shows    that   the 

mountain  of  the  same  name.  legend  has  been  altered  at  a  late  date. 


68  ARMENIAN    LITERATURE 

his  army  and  attacked  David  at  Maratuk.     He  met  on  the 
march  seven  women,  and  said  to  them,  "  Sing  and  dance  until 
I  return,"  and  they  answered :  "  Why  shall  we  dance  and  sing? 
We  know  not  what  we  should  say." 
And  Holbaschi  sang  for  them: 

"  May  the  little  women  busy  themselves  grinding  corn  ; 
May  the  stout  women  help  with  the  camel-loading ; 
For  Holbaschi  carries  grim  war  to  Sassun. 
Strong  yoke-oxen  and  red  milch-cows  he'll  bring  back 
In  the  springtime  ;  butter  and  Tochorton 
Will  be  plentiful  in  the  Land  of  Mosr. " 

Holbaschi  saw  the  women  begin  dancing  and  singing,  and 
started  his  host  again  and  went  to  Maratuk  and  entered  its 
gates.  The  daughter  of  the  priest  of  Maratuk  had  often 
glanced  slyly  at  David,  and  he  was  not  indifferent  to  her. 
The  priest's  daughter  went  to  David  and  said :  "  David,  I  am 
ready  to  die  for  you !  Arise  and  see  how  many  warriors  are 
congregated  in  the  courtyard." 

When  she  had  spoken  she  went  out  and  closed  all  the  gates 
from  without.  David  stretched  himself  and  cried :  "  Bread 
and  wine,  the  Lord  liveth  I  "  and  began  to  knock  off  the 
heads  of  the  men  of  war.  He  beheaded  them  so  that  the  bodies 
fiew  over  the  walls  and  the  heads  remained  lying  in  the  court. 
And  he  laid  hold  of  Holbaschi,  and  tore  out  his  teeth  and  drove 
them  into  his  brow  like  nails.  And  he  bent  his  lance  till  it 
curved  like  a  dog's  collar  and  put  it  around  his  neck.  "  Now," 
he  said,  "  take  yourself  off  and  tell  all  to  Mosramehk.  If  peo- 
ple still  remain  in  his  country  let  him  herd  them  together  be- 
fore I  come." 

Holbaschi  met  the  women  a  second  time,  and  they  were 
singing  and  dancing.    And  one  of  them  sang : 

"  Holbaschi,  dear  Holbaschi,  went  hence  like  a  cruel  wolf. 
Why  come  you  back  to  us  like  a  hunting  dog  ? 
Your  lance  lies  on  your  neck  like  a  dog's  collar, 
Thy  mouth  gapes  like  an  open  window, 
And  slime  flows  out  like  curdled  milk  from  a  skin  ;  *" 
And  whole  caravans  of  flies  buzz  round  it." 

*"  In  Armenia,  as  is  usual  in  the  East,        and  for  this  reason  the  vessel  is  always 
they  make  butter  out  of  curdled  milk;        covered  with  scum. 


DAVID   OF   SASSUN  69 

And  Holbaschi  sang: 

"Oh,  you  shameless,  worthless  hussies, 
I  thought  that  Sassun  was  a  free  field. 
Think  not  that  only  rocks  and  clefts  opposed  me. 
There  new-born  children  are  fierce  devils, 
Their  arrows  like  beams  of  the  oil-mill ; 
And  like  windows  they  tear  out  the  mouths  of  their  enemies. 
All  the  brave  lads  who  went  with  me 
Are  fallen  in  Charaman.' 
In  the  spring  its  waters  will  bring  you  booty. 
Then  your  butter  and  cheese  can  be  made." 

Now  David  armed  himself  and  marched  against  Mosra- 
meUk.  He  found  a  great  host  assembled  and  encamped  near 
Sechanssar.- 

David  said :  "  I  promise  thee  not  to  give  battle  till  I  have 
eaten  rice  pillau  in  the  green  and  red  tent,"  and  he  urged  his 
horse  forward  and  appeared  suddenly  from  the  west  in  front 
of  the  tent.  Great  fright  possessed  the  army  when  they  per- 
ceived this  rider,  and  Melik  said,  *'  What  manner  of  man  art 
thou?" 

"  I  am  the  son  of  a  western  king,  and  I  have  come  to  help 
you." 

Melik  pitched  a  tent  for  him,  and  they  ate  together  seven 
days.  On  the  eighth  day  David  mounted  his  horse,  rode 
twice  before  Mosramelik's  tent,  and  said :  "  Now,  come  out, 
I  want  to  fight  you.  How  long,  Mosramelik,  are  you  going  to 
encroach  upon  my  inheritance  ?  "  And  David  cried :  "  Bread 
and  wine,  God  lives !  "  and  fighting  began  on  all  sides. 

Uncle  Toross  heard  of  the  combat.  He  tore  up  a  poplar 
by  its  roots,  threw  it  across  his  shoulder,  and  set  out.  He 
halted  at  the  upper  end  of  the  valley  in  which  the  fight  was 
going  on.  If  anyone  crept  away  David  shouted :  "  Dear 
Uncle  Toross,  chase  him  back  into  the  valley  and  I  will  be 
ready  for  him  !  " 

At  last  the  army  began  to  murmur :  "  Let  them  struggle 
hand  to  hand.     He  who  overpowers  the  other  has  conquered." 

Then  said  one  of  them.  "  Sit  down,  that  I  may  slay  you 
with  my  club,"  and  the  other  said :  "  No,  you  sit  down."    At 

^  A  valley  near  Musch.  ^  Literally,  a  table-like  mountain. 


70 


ARMENIAN    LITERATURE 


last  they  agreed  that  David,  being  the  youngest,  should  sit. 
So  he  put  his  shield  over  his  head,  laid  under  it  the  holy  cross, 
and  sat  down.  Mosramelik  made  an  onset  from  three  leagues, 
burst  upon  him,  and  assailed  him  with  a  club,  saying,  "  Earth 
thou  art,  be  earth  again !  '" 

David  said :  "  I  believe  in  the  high  and  holy  cross  of  Mara- 
tuk.  It  is  to  me  as  if  I  were  still  eating  rice  pillau  under  the 
red  and  green  tent." 

Mosramelik  sprung  upon  him  three  times,  struck  him  with 
his  club,  and  said :  "  Earth  thou  art,  be  earth  again !  "  and 
David  replied  only,  "  I  believe  in  the  high  and  holy  cross  of 
Maratuk." 

Then  came  Mosramelik's  turn  to  sit  down,  and  he  was  stub- 
born and  would  not.  But  the  army  reproached  him  and  put 
his  shield  over  his  head,  and  he  sat  down.  Then  came  Mos- 
ramelik's mother,  and  began  to  ask  mercy,  saying:  "  David, 
I  am  ready  to  die  for  you!  Is  he  not  thy  brother?  Slay  him 
not ;  have  pity  on  him  !  " 

"  O  shameless  woman !  When  he  struck  me,  thou  saidst 
not,  '  Is  he  not  thy  brother  ! '  But,  may  your  wish  be  granted  ! 
One  blow  I  will  give  up  for  God's  sake,  the  second  for  your 
sake,  but  the  third  belongs  to  me,  and  when  I  strike  either  he 
dies  or  lives  !  " 

David  rode  back  and  forward  again,  and  seizing  his  club 
hurled  Mosramelik  seven  yards  deep  into  the  earth.  Then  he 
ravaged  Mosr  and  ascended  the  throne. 

The  Emir  ^  of  Kachiswan  had  a  daughter,  and  her  name 
was  Chandud-Chanum.'*  Chandud-Chanum  heard  of  David's 
valor,  and  gave  gifts  to  a  bard  and  said  to  him :  "  Go,  sing 
to  David  of  my  beauty,  that  he  may  come  hither  and  we  may 
love  each  other." 

The  bard  went  to  Sassun,  for  he  thought  David  was  there. 
He  came  to  Sassun  and  entered  Zoranwegi's  castle,  thinking 
David  lived  in  it,  and  sat  down  and  began  to  sing  to  Zoran- 
wegi.  Zoranwegi  cried :  "  Go.  Club  him  and  hunt  him  forth. 
He  thinks  to  bring  David  hither  by  cunning !  " 

They  set  upon  the  singer,  dragged  him  to  the  valley,  and 

^  "  Emir,"  in  tlie  eyes  of  the  orientals,  *  "  Chandud  "     is    a    woman's    name, 

is   almost    the    same  as   "  king."  "  Chanum  "   means   "  lady." 


DAVID    OF   SASSUN  71 

threw  him  .nto  the  road.  In  the  evening  the  shepherds  re- 
turned on  their  oxen  to  the  village.  An  ox  became  wild,  and 
the  herdsman  fell  off,  and  seeking  the  cause  he  found  the  bard, 
who  v/ept  and  lamented  and  asked  the  herdsman : 

"  Which  of  the  brothers  lives  in  that  castle?  " 

The  shepherd  answered :  "  Here  lives  Zoranwegi ;  yonder, 
in  Mosr,  David." 

And  the  bard  gave  a  piece  of  gold  to  the  shepherds,  and 
they  ga'.hered  up  the  pieces  of  his  broken  tambur  ^  and 
pointed  out  his  way  to  him.  He  went  and  sang  of  Chandud- 
Chanum's  beauty  before  David.  David  rewarded  him  richly, 
and  said,  "  Go  before,  I  will  come,"  and  the  singer  went  and 
told  all  to  Chandud-Chanum.*" 

David  departed  straightway  and  went  by  way  of  Sassun 
and  the  Heights  of  Zozmak.  He  found  a  plough  "  standing 
in  his  way.  He  freed  the  oxen,  seized  the  plough-chain, 
mounted  his  horse,  and  dragged  the  plough  down.  And  it 
fell  from  the  summit  of  the  Black  Mountain  plump  into  the 
aqueduct  of  the  village  of  Marnik. 

He  drew  on  and  perceived  that  a  buffalo  had  got  loose  and 
run  along  the  road  and  left  its  dung  there.  David  looked 
at  the  dung  and  said :  "  If  evil  befalls  me  he  is  guilty  of  it 
who  left  the  dung  there ;  if  not,  it  is  also  his  work  that  it  be- 
falls me  not." 

From  a  side-path  appeared  a  buffalo,  and  David  had  never 
seen  the  like  before.  He  lifted  his  club  to  slay  him  when 
from  the  opposite  side  a  shepherd  came  and  began  to  scold 
the  buffalo.  David  thought  the  shepherd  was  scolding  him 
and  said,  "  Fellow,  what  have  I  done  to  you  that  you  rail  at 
me?" 

The  shepherd  answered :  "  Who  are  you  ?  Ah,  you  are  a 
Sassun  brawler  who  has  seen  nothing  of  the  world !  I  spoke 
to  my  buffalo." 

"  Don't  be  angry,  youngster !  It  is  a  shame,  indeed,  that 
in  my  country  I  have  never  seen  the  like.  Are  there  many 
such  creatures  in  these  parts?" 

The  shepherd  said,  "  Come,  and  I  will  show  you." 

s  An  instrument  like  a  guitar.  '  The  Armenians  use,  in  ploughing,  a 

"  The  song  in  which  the  bard  praises         kind  of  plough  which  is  drawn  by  from 
the  beauty  of  Chandud-Chanum  is  want-         five  to  ten  pairs  of  bufifaloes  or  oxen. 
ing.     A  certain  carelessness  is  seen  gen- 
erally in  the  rest  of  the  narrative. 


72  ARMENIAN    LITERATURE 

And  they  went  to  the  field  of  Ausut,  where  the  peasants 
hitched  their  buffaloes  and  drove  them.  David  found  the 
buffaloes  with  tong^ues  lolling  from  the  heat  as  they  drew  the 
plough.  David  felt  pity  for  them ;  he  unhitched  them  and 
drove  them  to  the  pond. 

The  ploughman  began  to  curse  him,  and  he  said :  "  '.^lough- 
man,  curse  me  not ;  only  give  me  the  chain  into  my  hand." 

He  seized  the  chain  and  began  to  draw;  the  ploughman 
guided  the  plough  and  David  ploughed  nine  furrows.  Then 
the  shepherd  said  to  David :  "  That  is  not  thy  strength. 
Leave  thy  horse  and  then  draw.  We  shall  see  whether  it  is 
thine  or  thy  horse's  strength." 

David  left  his  horse  and  ploughed  nine  furrows  a^one. 

The  shepherd  then  said  to  David :  "  It  is  ah  eady  noon. 
Come  now  and  eat,  then  thou  canst  go  on  thy  way !  " 

David  answered :  "  No,  I  will  ride  on.  Thy  children  want 
to  eat,  and  if  I  come  nothing  will  remain  for  them." 

However,  they  sat  down  and  when  the  dinner  was  set  out 
David  crumbled  all  the  bread  and  the  vessels  all  at  once,  and 
the  shepherd  said :  "  Here,  hide  yourselves  or  he  will  devour 
us  also." 

David  said :  "  Surely,  brother,  he  who  drags  the  plough 
must  eat  bread.     How  could  it  be  otherwise?" 

And  he  went  his  way  to  the  city  where  Chandud-Chanum 
dwelt. 

David  came  to  the  gates  of  the  castle  where  Chandud- 
Chanum  lived — to  the  place  where  all  her  suitors  came  to  woo. 
He  saw  a  youth  standing  near  the  door  with  a  club  in  his  hand. 
David  said:     "Ha,  my  lad,  what  do  they  call  you?" 

"  My  name  is  Gorgis." 

"  Gorgis !  "  said  David.  "  When  I  marry  Chandud-Chanum 
you  shall  be  godfather!  Now,  Godfather  Gorgis,  who  is  in 
the  house  ?  " 

"  Matchmakers  from  the  giants — Schibikan  of  Chorassan 
and  Hamsa  of  Lori." 

David  said,  "  Take  my  horse  and  fasten  him."  And  he  took 
his  horse  and  tied  him. 

Then  David  asked :  "  What  kind  of  a  club  have  you  ?  Show 
it  me." 


I 


DAVID   OF   SASSUN 


73 


David  took  the  club  and  threw  it  into  the  air  with  such 
force  that  it  is  whirring  till  this  very  day.  Then  he  said,  "  God- 
father Gorgis,  let  us  go  in  and  eat  and  drink." 

They  went  in,  and  David  sat  down,  for  he  was  tired  and 
hungry,  and  every  matchmaker,  one  after  the  other,  handed 
David  a  cup  of  wine.  David  lost  patience  and  seized  the  wine- 
pitcher  and  emptied  it  in  one  draught,  saying,  "  Now  say  only 
what  is  well  for  you !  " 

The  wine  made  David  drunk,  and  when  he  let  his  head 
fall  the  matchmakers  drew  their  swords  to  strike  him,  but 
when  he  raised  his  head  they  concealed  their  swords.  They 
began  this  again  when  Godfather  Gorgis  called  out :  "  Think 
not  that  you  are  in  Georgia !  No,  this  is  a  dangerous  coun- 
try." And  when  David  heard  him  he  said,  "  Now  stand 
bravely  at  the  door !  " 

The  matchmakers  sprang  up  and  as  they  ran  each  gave 
Gorgis  a  box  on  the  ear  and  escaped.  David  then  turned  to 
Gorgis  and  said  :     "  Where  can  I  see  Chandud-Chanum  ?  " 

"  In  the  garden  of  the  King,"  Gorgis  answered.  "  To-day 
is  Friday  and  she  will  be  there.  Before  her  walk  twenty  slaves, 
and  twenty  walk  behind  her.  We  will  go  to-day  and  see  her 
there." 

So  Gorgis  and  David  went  thither  and  concealed  them- 
selves behind  the  garden  wall  and  waited.  The  slaves  passed 
by  one  after  another,  and,  when  Chandud-Chanum  came, 
David  put  his  arm  around  her  neck  and  kissed  her  three  times. 
Chandud-Chanum  said  not  a  word.  He  kissed  her  again. 
Chandud-Chanum  seized  him  by  the  collar  and  threw  him 
against  the  wall  so  that  the  blood  gushed  from  his  nose. 

David  was  angry  and  was  going  to  mount  his  horse.  "  God- 
father Gorgis,"  he  said,  "  lead  out  my  horse.  I  will  destroy 
the  city  and  depart." 

Gorgis  began  to  plead :  "  I  pray  you,  put  it  off  till  morn- 
ing. It  is  dark  now.  At  daybreak  arise  and  destroy  the  city 
and  depart." 

David  lay  in  bed  and  could  not  sleep  from  anger.  "  Would 
it  were  dawn  that  I  might  rise  and  destroy  the  city  and  get 
away  from  here,"  he  thought  to  himself. 

Chandud-Chanum  was  still  walking  in  the  garden.  A  lame 
slave  came  to  her  and  said  :  "  Thy  walk  will  end  sadly.  Take 
care,  David  is  going  to  destroy  the  city  and  depart." 


74  ARMENIAN    LITERATURE 

She  took  the  cloth  in  which  her  evening  meal  had  been 
brought,  and  wrapped  her  head  in  it.  She  turned  and  went 
straightway  into  the  castle  where  David  was  and  knocked  at 
his  door. 

David  said:  "  What  insolent  people  live  here!  They  will 
not  wait  till  morning,  but  say,  '  Arise,  destroy  the  city  and 
be  off!'" 

Gorgis  arose  and  looked  out  of  the  window  and  said,  "  These 
are  women,  not  men,"  and  they  opened  the  door. 

Chandud-Chanum  came  to  David  and  said :  "  You  kissed 
me  first  for  the  fatigue  of  your  journey,  a  second  time  for 
yourself,  and  a  third  time  for  God's  sake.  Why  did  you  kiss 
me  a  fourth  time?  You  are  the  son  of  your  father  and  I  am 
the  daughter  of  mine.  It  has  been  said :  Take  to  yourself  a 
wife  that  you  may  have  a  son  who  is  like  his  uncle.  Do  you 
think  you  have  brought  me  the  heads  of  the  giants  Hamsa 
of  Lori  and  Schibikan  of  Chorassan,  that  you  kiss  me  a  fourth 
time?" 

David's  heart  softened  and  he  said :  "  If  that  is  so  I  will 
go  out  at  daybreak  and  bring  you  their  heads."  Then  he 
added :  "  Very  well,  I  go ;  if  they  are  stronger  than  I  they 
will  kill  me.  For  God's  sake  come  and  seek  my  body.  On 
the  right  hand  I  have  a  birth-mark — a  cross — by  that  you  shall 
know  me.     Bring  my  body  back  and  bury  it." 

So  David  set  out.  The  giants  perceived  a  rider  coming, 
for  the  dust  from  his  horse's  hoofs  rose  to  heaven :  "  This 
rider  comes  to  fight  with  us.  Perhaps  he  is  of  the  race  of 
Sergo."  « 

They  called  to  him,  saying:  "Ho,  fellow!  who  are  you, 
and  whence  come  you  ?  Do  you  know  Chandud-Chanum  ? 
Will  you  take  this  ring  to  her?  " 

David  said :  "  Certainly  I  know  her,  but  I  have  come  to 
take  your  heads  to  the  Princess  Chandud.  I  know  nothing 
about  your  rings  !  " 

The  eyebrows  of  Schibikan  of  Chorassan  hung  down  over 
his  breast  and  he  fastened  them  across  his  back.  Hamsa  of 
Lori  had  an  underlip  so  long  that  it  reached  the  ground  and 
swept  it. 

*Sergo-Sarkus  (Sergius)  so  the  Kurds        popular  among  the  Armenians  of  Wan 
called  the  Christians,  regarding  them  as         and   Musch. 
descendants  of  St.   Sergius,  who  is  very 


M 


DAVID    OF   SASSUN  75 

David  and  the  giants  began  to  hack  and  hew  each  other 
and  they  fought  with  clubs  and  bows  until  night.  David  cried : 
"  I  behcve  in  the  high  and  holy  cross  of  Maratuk,"  and  took 
his  sword  and  cut  both  their  heads  off.  He  bound  their  hair 
together  and  hung  them  across  his  horse  like  saddle  bags  and 
their  tongues  furrowed  the  ground  like  a  plough. 

David  rode  away  with  their  heads  and  had  already  traversed 
half  the  way  when  he  saw  approaching  him,  riding  between 
heaven  and  earth,  a  rider,  who  called  out  to  him !  "  Do  you 
think  you  have  conquered  the  giants  Schibikan  and  Hamsa  ?  " 
The  rider  sprang  behi^nd  David  and  struck  at  him  Vv'ith  a  club. 
He  crawled  under  the  saddle  and  the  club  struck  the  stirrup 
and  tore  it  loose,  and  it  fell  to  the  ground.  David  sprang  out 
from  under  the  saddle  and  cried :  "  Bread  and  wine,  as  the 
Lord  liveth  !  "  and  swung  his  club  over  his  enemy.  The  enemy 
dodged  the  blow,  but  his  hair  fell  away  from  his  face.  David 
looked  and  recognized  Chandud-Chanum ;  she  had  disguised 
herself  and  had  come  to  meet  him. 

"  O  shameless  woman !  "  David  said.  "  You  would  dis- 
grace me  a  second  time." 

They  rode  together  into  Chandud-Chanum's  city.  They 
arrived  and  dismounted  and  called  Chandud-Chanum's  father. 
David  said  to  him :  "  Will  you  give  me  your  daughter  for  a 
wife  ?  " 

Her  father  said :  "  I  will  not  give  her  to  you.  If  you  will 
marry  her  and  live  here,  I  will  give  her  to  you.  If  you  must 
take  her  away,  I  will  not  give  her.  How  can  I  do  otherwise? 
I  have  enemies  all  around  me ;  they  will  destroy  my  city." 

And  David  said :  "  I  will  marry  her  and  stay  here.  I  will 
not  take  her  away." 

So  they  were  married  and  celebrated  the  wedding,  feasting 
seven  days  and  seven  nights. 

The  time  passed  by  unheeded,  and  when  nine  months,  nine 
days  and  nine  hours  had  passed,  God  sent  them  a  son. 

And  David  said  to  Chandud-Chanum :  "  If  this  child  is 
mine,  he  must  have  a  mark — he  will  show  great  strength." 
They  put  the  child  in  swaddling-clothes,  but  instead  of  bands 
they  bound  him  with  plough-chains.  He  began  to  cry  and 
stir  in  his  cradle  and  the  chain  snapped  into  pieces. 

They  sent  word  to  David :     "  The  youngster  is  a  stout  fel- 


76  ARMENIAN    LITERATURE 

low.  He  has  broken  the  chains.  But  one  of  his  hands  seems 
hurt.     He  clenches  his  fist,  and  no  one  can  open  it." 

David  came  and  sat  down,  looked  at  the  hand  and  opened 
it.  In  the  hand  he  found  a  little  lump  of  clotted  blood.  "  The 
whole  world  is  to  him  as  a  drop  of  blood,  and  he  will  hold  it 
in  his  hand.     If  he  lives  he  will  do  wonderful  deeds." 

Then  they  christened  the  boy  and  ^ave  him  the  name  of 
Mcher. 

Time  passed  and  the  boy  grew  fast,  and  David  left  him  in 
Kachiswan  with  his  grandparents,  and  took  Chandud-Chanum 
with  him  to  Sassun.  The  men  of  Chlat "  heard  David's  com- 
ing and  they  assembled  an  army,  built  a  rampart,  formed  their 
wagons  into  a  fortress,  and  began  to  give  battle.  When 
Chandud-Chanum  sent  her  lance  against  the  wall  she  shat- 
tered it  and  the  wagons  flew  seven  leagues  away.  Then  David 
went  forward  and  drove  the  fighters  away,  saying  to  them : 
"  Ye  m.en  of  Chlat !  what  shameless  people  ye  be !  Ye  wage 
war  on  women !  Let  me  but  take  my  wife  to  Sassun  and  I 
will  come  back,  and  we  will  fight  it  out. 

But  the  men  of  Chlat  believed  him  not.  "  Swear  to  us  by 
the  holy  cross  you  carry ;  then  we  will  believe  you,"  said  they. 

David  touched  the  token  with  his  hand  as  he  thought,  but 
the  cross  was  there  and  he  knew  it  not,  and  the  power  of  the 
cross  was  that  no  one  could  swear  by  it. 

He  took  Chandud-Chanum  to  Sassun.  Here  he  first  knew 
that  he  had  sworn  on  the  cross,  for  he  found  the  cross  lying 
at  his  left  shoulder  where  the  token  had  been. 

''  Now  it  will  go  badly  with  me,"  said  David.  "  Whether  I 
go  or  whether  I  stay,  it  will  go  badlv  with  me.  And  I  must 
go." 

He  advanced,  therefore,  to  give  battle,  and  the  men  of 
Chlat  pressed  him  sorely.  His  horse  was  caught  in  the  reedy 
marsh  of  Tschechur."  With  difficulty  he  crawled  out  of  the 
bog  and  reached  the  waters  of  the  Lochur.^ 

Once  Abamelik  had  lingered  at  the  house  of  Ibraham  Aga, 
and  forcibly  entered  the  sleeping-room  of  his  wife.     Her  name 

»The      city     of     Chlat      (Turkish         hy  David's  father  and  wished  to  avenge 
"  Achlat  ")  lies  northwest  of  the  Sea  of        themselves. 

Wan.     In  olden  times  it  was  famous  for  '"  A  mnrsh  at  the  outlet  of  the  Kara- 

its  splendor,  its  high  walls,  and  its  cita-         Su,  a  tributary  of  the   Euphrates. 
del.    The  inhabitants  had  been  injured  ^  A    small    river    which    empties    into 

the  Sea  of  Wan  not  far  from  Chlat. 


DAVID    OF   SASSUN  77 

was  Schemschen-Chanum.  She  had  borne  a  daughter  to 
AbameUk,  who  was  now  an  ardent  Mahometan.  This  dauf^h- 
ter  took  up  her  bow  and  arrows  and  concealed  herself  on  the 
sloping  river-bank.  When  David  bathed  in  the  waters  of 
Locher  she  shot  him,  assassin-like,  with  an  arrow  in  the  back. 
David  arose  and  made  a  great  outcry  and  his  voice  sounded 
even  up  to  Sassun.  Zonow-Owan,  Chorassan,  Uncle  Toross, 
Tschontschchapokrik,  and  Zoranwegi  came  together,  for  they 
heard  the  voice  of  David.  And  Zonow-Owan  called  to  him 
from  Sassun,  "  We  are  coming." 

And  they  went  forth  to  help  David,  who  heard  in  the  water 
the  voice  of  his  kinsmen.  They  came  to  the  river  and  found 
David,  who  said :  "  Zonow-Owan,  she  seemed  frightened  at 
our  calling.     Go  and  find  her." 

And  they  sought  and  found  the  blue-eyed  maiden.  David 
seized  her  by  one  foot,  trod  on  the  other,  tore  her  in 
pieces,  and  threw  her  into  the  village  at  the  foot  of  the 
mountain.  From  this  deed  he  named  the  village  Tschiwtis- 
Tschapkis.-  The  village  lies  at  the  mouth  of  the  Tschechur 
and  is  called  Tschapkis  to  this  day. 

The  brothers  took  David  with  them  and  moved  on  to  Sas- 
sun. And  after  four  days  David  died,  and  his  brothers 
mourned  for  him.  They  went  to  Chandud-Chanum  to  con- 
sole her  and  wish  her  long  life ;  but  Chandud-Chanum  said, 
"  Ah,  me,  after  David's  death  I  am  but  the  subject  of  your 
scorn." 

And  Tschontschchapokrik  said  :  "  Chandud-Chanum,  weep 
not,  weep  not.     David  is  dead,  but  my  head  is  still  whole." 

Chandud-Chanum  climbed  the  tower  and  threw  herself 
down.  Her  head  struck  a  stone  and  made  a  hole  in  it,  and 
into  this  hole  the  men  of  Sassun  pour  millet  and  grind  as  the 
people  of  Alosr  do ;  and  every  traveller  from  Mosr  stops  there 
before  the  castle  to  see  the  stone. 

The  brothers  came  to  see  the  body  of  Chandud-Chanum, 
and  they  pressed  on  her  breasts  and  milk  flowed  therefrom. 
They  said :  "  Surely  she  has  a  child !  If  there  is  a  child  it 
must  be  in  Kachiswan."  ^  And  they  set  out  for  Kachiswan 
and  said  to  the  governor :  "  A  child  of  our  brother  and  sister- 
in-law  lives  here.     Where  is  it?  " 

■  Literally,  "  I  will  tear  in  pieces  anr!  «  The  small  city  of  Kagisman,  not  far 

scatter."  from  Kars- 


78  ARMENIAN     LI'i  ERATURE 

"  It  is  not  here." 

"  We  have  a  sign.  In  the  breast  of  our  sister-in-law  was 
milk." 

Then  the  governor  said :  "  She  had  a  daughter,  but  it  is 
dead." 

"  We  have  a  test  for  that  also — for  our  dead.  The  grave  of 
one  dead  one  year  is  one  step  long,  of  one  dead  two  years, 
two  steps  long,  and  so  on." 

They  went  to  the  church-yard  and  found  not  a  single  grave 
which  stood  their  test. 

Zonow-Owan  said :  "  Bind  leather  bands  about  nie.  I  will 
cry  out.'' 

The  truth  was,  they  had  dug  a  cellar  for  Mcher  under- 
ground, and  hid  him  there  and  watched  over  him. 

The  brothers  bound  Zonow-Owan  about  the  body  and  he 
cried  out.  Mcher  knew  his  voice  and  would  have  gone  to 
him,  but  his  grandmother  said  to  him  :  "  That  is  not  the  voice 
of  thy  kinsman.  It  is  the  noise  of  children  and  the  beating 
of  drums." 

When  Mcher  heard  the  voice  for  the  third  time  he  beat 
down  the  door  and  went  out.  One  door  destroyed  the  other. 
By  a  blow  of  his  fist  he  sent  the  first  door  against  the  second, 
the  second  against  the  third,  and  so  all  seven  doors  were 
shattered. 

Mcher  saw  his  uncles  from  afar,  but  his  father  was  not 
there.  He  asked,  and  his  uncle  told  him  the  men  of  Chlat  had 
slain  his  father.  He  fell  upon  his  face  and  wept,  and  as  he 
lay  there  his  uncles  wished  to  lift  him,  but  exert  themselves 
as  they  would  they  could  not  move  him. 

The  tears  of  Mcher  furrowed  the  earth  and  flowed  like  a 
river.  After  three  days  he  arose,  mounted  his  father's  horse, 
and  rode  to  Chlat.  He  circled  the  town  and  destroyed  it — as 
it  is  even  to  this  day.  Then  he  ascended  the  mountain 
Memrut  ■*  and  saw  the  smoke  of  the  ruins  grow  ever  denser. 
Only  one  old  woman  remained  alive.  He  seized  her,  and, 
bending  two  trees  down,  bound  her  feet  to  the  trees  and  let 
them  loose.  And  thus  he  killed  her.  Since  then  no  smoke 
ascends  from  Chlat. 

*  A  high  mountain  not  far  from  Chlat        the  ancestor  of  the  Armenian   Nimrod, 
northwest    of    the    Sea    of    Wan.     Many         is  said   to   be   buried  here, 
interesting  legends  about  it  exist.  Haik, 


DAVID    OF    SASSUN  79 

Mclier  permitted  his  uncles  to  return  to  their  own  dweUing- 
places  and  himself  rode  toward  Tosp. 

Men  say  he  is  still  there,  and  they  show  his  house,  and  even 
now  water  flows  from  the  rocks  for  his  horse. 

On  Ascension-night  the  door  of  Mcher's  rock  opens.  But 
it  is  decreed  that  he  shall  not  go  out :  the  floor  holds  him  not, 
his  feet  sink  into  the  earth. 

Once  on  Ascension-night  a  shepherd  saw  Mcher's  door 
open,  and  the  shepherd  entered.  Mcher  asked  him :  "  By 
what  occupation  do  you  live  ?  " 

"  By  brains,"  said  the  shepherd. 

Then  Mcher  said :  "  We  shall  see  what  kind  of  brains  you 
have !  Take  the  nose-bag  of  my  horse  and  hang  it  around 
his  neck." 

The  shepherd  tried  with  all  his  might,  but  could  not  lift  the 
bag.  He  led  the  horse  to  the  bag,  opened  it,  and  put  the  straps 
around  the  horse's  neck.  The  horse  raised  his  head  and  lifted 
the  bag.  The  shepherd  led  him  back  to  his  place  and  said, 
"  That  is  the  sort  of  brains  by  which  we  live  in  the  world." 

Then  the  shepherd  said,  "  Mcher,  when  will  you  leave  this 
place?" 

Mcher  answered  :  "  When  plum-trees  bear  wheat  and  wild- 
rose  bushes  barley,  it  is  appointed  I  shall  leave  this  place." 

And  three  apples  fell  down  from  heaven — one  for  the  story- 
teller, one  for  the  hearer,  and  the  other  for  the  whole  world. 


r 


THE     RUINED    FAMILY 


BY 


GABRIEL     SUNDUKIANZ 

[Translated  by  F.  B.  Collins,  B.S.] 


.    DRAMATIS   PERSONS 

OssEP  GuLABiANZ,  a  merchant. 
Salome,  his  wife. 
Nato,  his  daughter. 
Chacho,  Ossep's  aunt. 
Gewo,  a  merchant,  Ossep's  friend. 
Alexander  Marmarow,  a  young  ofificial. 
Barssegh  Leproink,  a  merchant. 
Khali,  his  wife. 
Mosi^  Leproink's  relative. 
MiCHO,  shop-boy  at  Leproink's. 
Dartscho,  clerk  at   Leproink's. 
Martha,  Salome's  friend. 
Guests,  an  executor,  his  secretary,  creditors,  witnesses,  and 
several  servants. 

The  scene  is  Tiflis.     The  first  and  third  acts  take  place  in 
Ossep's  house,  the  second  in  Barssegh's. 


THE  RUINED  FAMILY 


ACT  I 

Well-fnrnisJicd  room  ivith  open  door  in  centre  and  ante- 
room behind.  To  the  left  in  foreground  a  zvindow  looking 
out  upon  a  garden.  To  the  right  a  sofa,  in  front  of  ujhich  is 
a  table.  To  the  left  a  tachta  ^  with  a  ketscha  ^  and  several 
mutakas.^    A  side  door. 

Scene  I 

Salome.     Chacho. 

Salome  [from  back  of  stage  \.  You're  welcome.  Come, 
come,  1  beg  of  you.  Dear  aunt,  how  can  I  thank  30U 
for  taking  the  trouble  to  come  here ! 

Chacho  [covered  by  a  tscliadra*  enters  from  the  right  of  the 
ante-chamber].  Good-morning!  [Taking  off  the  tscha- 
dra.]     Why  did  you  send  for  me  in  such  haste? 

[Gives  one  end  of  the  tschadra  to  Salome. 

Salome  [taking  hold  of  one  end  of  the  tschadra].  Dear  aunt, 
I  am  in  such  a  desperate  mood  that  if  someone  were  to 
pierce  my  heart  not  a  drop  of  blood  would  flow. 

[While  she  is  speaking  they  fold  the  tschadra. 

Chacho.     So  it  seems  that  it  cannot  be  managed? 

Salome.  How  could  it  be  managed,  dear  aunt?  They  insist 
upon  having  8,000  rubles.  Ossep  will  not  give  so  much. 
You  know  what  a  miser  he  is ! 

Chacho.    Yes,  he  is  really  odd. 

Salome.  But,  dear  aunt,  God  would  surely  not  allow  an 
affair  like  this  to  come  to  nothing  for  the  sake  of  2,000 
rubles.  What,  am  I  to  let  a  man  of  such  social  position 
and  such  brilliancy  escape  me? 

*  Broad,   low   sofa.  *  A  long   veil,    covering  the   head   and 

■  Carpet.  *  Long,  round  pillows.  upper  part  of  the  body. 

83 


84  ARMENIAN    LITERATURE 

Chacho.    Great  heaven,  how  can  anyone  be  so  obstinate ! 

Salome.  That  is  just  why  I  begged  you  to  come  to  us.  Speak 
to  Ossep  about  it,  and  perhaps  your  words  will  soften  him. 

Chacho.  I  will  talk  with  him ;  yes,  indeed,  I  will  talk  to  him. 
We  cannot  neglect  a  matter  of  such  importance,  my  child. 
[Lays  the  tschadra  under  the  tachta  covering  the  ketscha 
and  sits  down  on  it.]  Great  heaven,  how  sore  the  pavement 
has  made  my  feet ! 

Salome  [seating  herself  on  a  chair].  May  God  reward  you, 
dear  aunt !  May  the  Holy  Mother  be  a  protectress  for  your 
children  as  you  are  now  for  my  Nato. 

Chacho.  Is  not  Nato  my  child  also?  Is  she  a  stranger  to 
me?  I  am  altogether  charmed  with  her  beautiful  form. 
But  where  is  the  child  ?     Is  she  not  at  home  ? 

Salome.  Yes,  certainly;  she  is  dressing.  You  understand, 
dear  aunt,  how  you  are  to  talk  to  him  ?  Perhaps  you  will 
succeed  with  him.  They  expect  the  final  answer  to-day ; 
this  morning  the  young  man's  sister  was  here,  and  she 
may  be  here  again  any  minute. 

Chacho.  Don't  be  afraid,  dear  child.  Calm  yourself. 
Where  is  Ossep?     What  does  he  think  about  it? 

Salome.  He  is  busy,  but  he  will  be  here  directly.  He  says, 
and  insists  upon  it,  that  he  will  allow  our  daughter  to 
marry  no  one  but  a  business  man. 

Chacho.  He  is  right,  my  child  ;  a  good  business  man  is  worth 
much.  Yes ;  is  not  one  who  has  money  in  his  pockets 
the  best  ? 

Salome.  Oh,  how  you  talk!  What  business  man  is  to  be 
compared  with  Alexander  Marmarow!  Is  there  any 
business  man  worthy  to  untie  his  shoe-strings?  His 
politeness  alone  is  worth  more  than  ten  business  men. 
Lately  he  honored  us  with  a  visit,  and  I  was  so  fascinated 
with  his  manners !  and  beside  he  is  still  young ;  is  hand- 
some ;  is  educated ;  has  a  good  position  and  a  good  salary 
and  will  advance  every  day — everybody  says  so.  Perhaps 
some  day  he  will  be  governor. 

Chacho.  That  is  all  very  well,  dear  Salome ;  but  if  the  thing 
cannot  be  done,  what  then?  One  must  submit,  to  some 
extent,  to  the  head  of  the  family.  A  good  business  man 
never  suffers   from  hunger,  and  lives   without  wanting 


THE    RUINED    FAMILY  85 

anything.  I  don't  know  what  has  gotten  into  your  heads. 
Officials !  always  officials  ! 

Salome.  You  speak  well,  dear  aunt,  but  Nato  would  not 
marry  a  business  man  at  any  price.  I  would  thank  God 
if  she  would.  Would  I  be  so  stupid  as  not  to  be  glad  of 
it?  The  deuce  take  these  times!  This  comes  of  too 
much  study :  the  girls  now  mind  neither  father  nor 
mother ! 

Chacho.  Yes ;  how  the  world  has  changed !  The  streams 
and  the  hills  are  the  same,  but  the  people  are  different ! 
But,  by  the  way,  Salome,  do  you  know  what  I  have 
heard?  They  say  that  Leproink  is  trying  for  him  also; 
is  that  true? 

Salome.  Yes,  yes,  dear  aunt,  a  lot  of  go-betweens  go  to  his 
house.  But  God  will  surely  not  let  a  man  like  that  be- 
come his  son-in-law  while  my  daughter  is  left  to  become 
the  wife  of  a  shopkeeper. 

Chacho.  Who  would  have  believed  that  this  Barssegh 
would  have  worked  himself  up  like  that !  Yet  God  be 
praised !  Perhaps  it  is  the  times  that  bring  it  about. 
Yesterday  or  the  day  before  he  was  a  shop-boy  at  Basas- 
choma,^  and  now !  I  can  picture  him  as  he  was  then  I 
He  wore  a  tschocha  "  of  green  camelot  with  a  narrow  pur- 
ple belt.  The  wadding  stuck  out  at  his  elbows  and  his 
boots  were  mended  in  four  places.  Great  piles  of  goods 
were  loaded  on  the  poor  devil's  shoulders.  Many  a  time, 
with  the  yardstick  in  one  hand,  he  came  to  our  houses 
with  whole  pieces  of  calico  and  got  a  few  pennies  from  us 
for  his  trouble.  And  now  he  is  a  man  of  some  impor- 
tance !  Many's  the  time  we  gave  him  a  ci;ff  and  sent  him 
back  and  forth  with  his  goods.  And,  Salome,  do  you 
know  that  he  lied  ?  God  save  us  from  such  lies !  But 
what  could  he  do?  One  would  die  of  hunger,  to  be  sure, 
if  one  always  told  the  truth. 

Salome.  Yes,  yes,  dear  aunt,  it  is  the  same  Barssegh — whom 
they  all  call  "  Wassil  Matwejitsch  "  now. 

Chacho.  What !  have  they  turned  Mathus,  his  father,  into 
Matjewitsch?  Who  is  good  enough  for  them  now? 
Many  a  time  has  the  cobbler,  Mathus,  mended  my  shoes. 

^  a  bazaar  in  Tiflis.  "  A  long  overcoat. 


86  ARMENIAN     LITERATURE 

His    workshop    was    in   the    Norasch   quarter.      O    good 
heavens,  the  world  is  upside  down ! 


Scene  II 

Nato  [oitcring  at  right].  Mamma!  O  aunt,  are  you  here, 
too? 

[Hugs  her  and  kisses  her. 

Chacho.  O  my  only  treasure!  [Kisses  her.]  How  fresh 
and  pretty  you  are !  Where  are  you  going  ?  Are  you 
going  out  when  I  have  just  come? 

Nato.  What  are  you  saying,  dear  aunt?  I  will  come  back 
again  immediately.  I  am  only  going  to  make  a  few  pur- 
chases   at    the    bazaar.      [Tiiniijig    to    Salome]       Dear 

mamma 

[They  begin  to  speak  together  in  a  loiv  tone. 

Chacho  [aside].  Yes,  yes,  her  father  is  right!  [Aloud.] 
I  will  go  and  see  what  the  children  are  doing  [trying  to 
rise].  Come  here,  you  pretty  rogue,  and  give  me  your 
hand.     I  feel  exhausted. 

[Nato  helps  her. 

Salome  [offering  her  hand].     Let  me  help  you,  too. 

Chacho.  May  God  give  you  health  and  a  life  as  long  as 
mine!  [To  Nato:]  O  my  heart's  angel — if  only  I 
have  my  wish  and  see  you  wear  the  bridal  wreath ! 

Salome.    God  grant  it,  dear  aunt ! 

Chacho.  He  will,  he  will,  my  child!  [Going  tozvard  the 
entrance.]     Good  heaven!  how  old  I  have  grown! 

[Goes  out  at  the  left. 

Scene  III 

Nato.     Don't  keep  me  waiting,  mamma. 

Salome.     And  won't  a  little  less  satisfy  you?     Why  do  you 

want  so  much  all  of  a  sudden? 
Nato.     But,  dear  mamma,  please ;  I  want  it  so  much ! 
Salome  [putting  her  hand  in  her  pocket].     I  can  never  get 

away  from  you. 

[Takes  out  her  purse  and  looks  for  something  in  it. 
Nato  [holding  out  her  hand].     You  have  it  there,  mamma. 


THE    RUINED    FAMILY  87 

Salome.  Have  a  little  patience.  [Takes  out  some  money 
and  gives  it  to  her.]  Take  it!  take  it!  though  I  know 
your  father  will  scold  about  it. 

Nato.     But  what  can  I  do,  when  I  need  it  so  badly? 

Salome.  Need  it — nonsense !  There  is  no  end  of  your 
needs.  [Pulling  at  Nato's  hat.]  How  have  you  put 
your  hat  on  again?     .Vntl  the  llowers  are  all  pulled  apart. 

[Arranges  it. 

Nato.     Bah!  what  difference  does  that  make? 

Salome.  You're  crazy!  [Removes  her  veil.]  JHow  have 
you  put  on  your  veil  ?  I  must  ever  and  eternally  fix 
something  on  you ! 

Nato.     You  will  make  me  too  beautiful,  mamma. 

Salome.  Whether  I  make  you  beautiful  or  not,  it  will  make 
no  difference.     You  will  be  only  the  wife  of  a  merchant. 

Nato.     Yes,  yes,  I  have  been  exj)ecting  that ! 

Salome.  And  you  really  think  that  your  father  will  ask 
you  ? 

Nato.    And  whom  should  he  ask  ? 

Salome.  Think  what  you  will ;  he  will  not  let  his  decision 
be  altered  by  you.  He  says,  "  I  will  give  her  only  to  a 
business  man." 

Nato.     Yes,  yes,  surely. 

Salome.     By  heaven ! 

Nato.     Mamma,  is  what  you  say  true? 

Salome.  As  true  as  the  sun  shines  above  you.  He  spoke  of 
it  again  to-day. 

Nato.     It  is  decided,  then  ? 

Salome.  What  am  I  to  do  if  there  is  no  other  way  out?  You 
know  we  have  not  any  too  much  money. 

Nato.  And  you  are  going  to  make  a  shopkeeper's  wife  of 
me,  so  that  everyone  will  laugh  at  me  [ready  to  ery]  ; 
so  that  I  shall  be  .  ^  object  of  scorn  for  all.  And  why 
have  you  had  me  so  well  educated  ?  Have  I  learned  Rus- 
sian and  French  and  piano-playing  for  a  man  of  that  sort  ? 
What  does  a  shopkeeper  want  of  a  piano?  Pickle-jars 
and  butter-tubs  are  useful  to  him,  but  not  my  French !  I 
am  curious  as  to  how  he  would  speak  to  me :  Moi  alter, 
vous  joli  til  voir. 

Salome.    Enough  !  enough  !  you  wild  girl ! 


88  ARMENIAN    LITERATURE 

Nato  [crying].  It  is  out  of  the  question,  mamma.  No,  not 
for  the  world  could  I  marry  a  business  man !  I  will  not 
have  one!  I  would  rather  jump  into  the  water  than 
marry  one!  [Crying,  she  gives  the  money  back.]  Take 
it  back !  What  do  I  need  it  for  now  ?  Why  should  I  go 
out  and  make  purchases?     For  whom,  then? 

[Takes  off  her  mantle,  flings  her  parasol  aside,  sits 
down  on  the  sofa  and  begins  to  cry. 

Salome.  O  great  heaven !  is  this  not  torture?  I  get  it  on  both 
sides.     [Turning  to  Nato:]     Be  still,  you  stupid  girl! 

Nato.  For  this  I  have  learned  so  much ;  for  this  you  have 
brought  me  up  so  grandly  and  given  yourself  so  much 
trouble  and  care!  [Weeping.]  Is  he,  also,  to  take  me 
walking  on  the  boulevard?  Is  he  to  accompany  me  to 
the  club  and  to  the  theatre?  [Sobbing. 

Salome.  Be  quiet !  Enough !  Give  yourself  no  unnecessary 
heartache. 

Nato  [jumps  up  and  embraces  Salome].  Dear,  dear  mamma! 
dearest  mamma,  save  me! 

Salome.  Oh,  rather  would  your  mother  be  dead  than  to  see 
this  day ! 

Nato.  Dear  mamma,  save  me!  save  me,  or  I  shall  go  into 
consumption !     God  is  my  witness ! 

Salome    [weeping].     The  deuce  take  everything! 

[Wipes  azvay  her  tears. 

Nato.  Mamma,  if  you  please,  I  would  rather  not  marry  at 
all,  I  will  serve  you  here  at  home  like  a  housemaid. 
Only  make  them  stop  this  affair ! 

Salome.     That  has  already  happened,  my  child. 

Nato.     Dear  mamma,  please  do  it. 

Salome.     But  I  tell  you,  truly. 

Nato.     Is  it  really  true? 

Salome.     As  true  as  the  sun  shines, 

Nato  [kissing  Salome] .    O  my  dear,  dear  mamma ! 

Salome.  At  last  I  am  rid  of  you.  Your  eyes  are  real  tear- 
fountains.  It  would  not  have  taken  much  more  to  make 
me  cry,  too, 

Nato  [laughing].     Ha!  ha!  ha! 

Salome.     You  can  laugh  now, 

Nato.    Ha !  ha !  ha  !  you  gave  me  such  a  fright ! 


THE    RUINED    FAMILY  89 

Salome.     You  are  terribly  flighty.     [Presses  the  money  into 
her  hand.]     Here,  take  it;  and  do  not  be  too  long. 

[Smoothes  Nato's  hair. 

Nato   [pulling  herself  away  from  her  )nother].     Very  well, 
mamma.  [Taking  her  parasol  and  mantle. 

Salome.     Wipe  your  eyes,  I  pray,  or  they  will  laugh  at  you ! 

Nato.     They  are  quite  dry ;  and  what  does  anybody  care  about 
my  eyes?  [Going. 

Salome.     Come  back  soon ;  don't  allow  yourself  to  be  de- 
layed. 

Nato.     I  will  come  back  right  away,  dear  mamma. 

[Goes  tozvard  the  right  into  the  ante-room. 

Scene  IV 

Salome  [alone].     No,  there  is  no  other  way  out.     Cost  what 

it  will,  I  shall  accomplish  what  I  want.     Yes,  I  must,  if 

I  am  ruined  by  it.     Mother  of  God,  plead  for  my  Nato ! 
OssEP  [enters,  right].     Where  has  Nato  gone? 
Salome.     Just   across   the  way,   to   the   store.     She  needed 

some  music. 
OssEP.     These  are  fine  times  for  me !     And  a  girl  like  this  is 

to  become  a  good  citizen's  wife !     [Sits  down  on  the  sofa. 
Salome  [coming  near].     That  is  what  I  say,  too,  dear  Ossep. 

[Lays  hand  on  his  shoulder.]     Are  you  not  sorry?     Is  it 

not  too  bad  about  her? 
Ossep.     I  am  still  more  to  be  pitied;  but  who  pities  me? 
Salome.     Shall  we  really  give  her  to  a  business  man  for  a 

wife? 
Ossep.     And  what  else?     Is  a  merchant  such  a  bad  fellow? 

To  judge  by  your  words,  I  also  am  good  for  nothing; 

I  who,  day  and  night,  worry  myself  to  get  you  bread. 
Salome  [embracing  him].     How  can  you  say  such  a  thing, 

dear  Ossep  ?     Listen  to  me ;  are  you  not  sorry  for  Nato  ? 

It  would  be  quite  different  if  she  had  been  educated  as 

I  was. 
Ossep  [smiling].     Hm!     Then  she  would  be  the  right  sort. 
Salome  [drazvs  back  her  hand].    You  are  very  polite,  really! 

You  laugh  at  poor  me !    Well,  talk  as  you  like,  but  finish 

this  affair  with  Nato. 


9° 


ARiMENIAN    LITERATURE 


OssEP.  I  have  already  finished  it.  What  vvill  you  have  of 
me? 

Salome.  How,  then?  You  will  not  give  as  much  as  they 
demand. 

OssEP.     How  can  I  give  it  when  I  have  not  so  much  ? 

Salome  [embracing  him].     Dear  Ossep,  please  do  it. 

OssEP.     But  I  cannot  do  it. 

Salome  [still  pleading].  If  you  love  me  only  a  little  bit,  you 
will  do  me  this  favor. 

Ossep.  O  woman !  Can  you  not  understand  at  all  what  yes 
and  no  mean?  I  tell  you  short  and  plain  that  I  cannot 
afiford  to  do  it.  My  back  is  too  weak  to  lift  such  a  bur- 
den. A  man  can  stretch  out  his  feet  in  bed  only  as  far  as 
the  covers  reach.  Isn't  that  true?  Am  I  stingy?  And 
would  I  be  stingy  toward  my  own  child? 

Salome.  But  in  this  case  no  one  asks  whether  we  have  it 
or  not.  Would  it  not  be  stupid  to  have  such  a  lover  for 
your  daughter  and  not  sacrifice  everything  for  him? 
Others,  indeed,  have  no  great  wealth,  and  yet  give  and 
are  not  called  crazy. 

Ossep.  Perhaps  they  have  stolen  money,  since  it  is  so  easy 
for  them  to  give  it  up.  However,  what  is  the  use  of  so 
much  talk?  Take  the  cotton  out  of  your  ears  and  listen, 
for,  I  tell  you,  I  have  no  money ;  and  I  repeat,  I  have  no 
money.  To-day  or  to-morrow  I  expect  the  conclusion  of 
important  business.  If  it  is  not  completed,  I  am  lost, 
body  and  soul.  And  you  stand  before  me  and  torture  me 
by  asking  me  to  do  what  is  impossible ! 

Salome.  But  why  do  you  seem  so  angry?  One  cannot  even 
open  one's  mouth  before  you. 

[Seats  herself  sulking  on  the  tachta. 

Ossep.  Yes,  I  am  angry.  You  women  would  exasperate  an 
angel,  let  alone  a  man ! 

Salome  [reproachfully].  Just  heaven!  with  my  heart  bleed- 
ing, I  speak  to  you  of  our  daughter  and  you  are  angry ! 
You,  then,  are  her  father  ?  Let  us  suppose  I  was  dead : 
would  it  not  be  your  sacred  duty  to  provide  for  her 
future  ? 

Ossep.  Am  I  not  providing  for  her,  you  wicked  woman? 
Have  I  not  presented  three  or  four  young  persons  to  you 


THE    RUINED    FAMILY  91 

as  sons-in-law?  For  that  matter,  they  would  still  be 
very  glad  to  take  her.  They  are  young,  clever,  and  in- 
dustrious, and,  moreover,  persons  of  our  condition  in  life. 
But  who  can  be  reasonable  and  speak  to  you  ?  You  have 
got  it  into  your  head  that  Nato's  husband  shall  be  an  offi- 
cial, and  there  you  stick.  It  is  not  your  daughter's 
future  that  makes  your  heart  bleed,  but  your  own  ambi- 
tion. 

Salome.  What  more  can  I  say  to  you?  Are  they,  then,  your 
equals?  Who  are  they,  properly  speaking?  Who  are 
their  parents? 

OssEP  [springing  up].  And  who  are  you,  then?  Whose 
daughter,  whose  wife  are  you  ?  Perhaps  you  are  descend- 
ed from  King  Heraclius ;  or  perhaps  you  arc  the  wife  of 
a  prince ! 

Salome.  How  the  man  talks !  Were  your  parents  of  better 
rank  than  mine  ?     What  ?     Say  ! 

Scene  V 
Chacho. 

Chacho  [enters,  left].     What's  all  this  noise  about? 

OssEP.     O  aunt,  you  are  here  ? 

Chacho.  Yes,  it  is  I,  as  I  love  and  live.  How  are  you,  my 
son? 

OssEP.     Pretty  well,  thank  God.     And  how  are  you,  aunt? 

Chacho.  My  dear  son,  I  am  very  feeble.  But  what  is  go- 
ing on  here?  They  must  have  heard  your  voices  in  the 
street. 

Salome.  Do  you  not  know  that  married  people  often  have 
little  quarrels? 

Chacho.  That  I  know  a  hundred  times  better  than  you. 
And  only  a  blockhead  takes  a  dispute  between  man  and 
wife  seriously.  That  is  true ;  but  that  you  two  have  al- 
ready had  time  to  get  used  to  each  other  is  also  true. 

OssEP.  Sit  down,  dear  aunt.  Tell  me,  rather,  whether  a 
wagon  can  be  moved  when  one  ox  pulls  to  the  right  and 
the  other  to  the  left. 

Chacho.     It  will  not  stir  from  its  place  any  more  than  I  will 


92  ARMENIAN    LITERATURE 

now.     [Sits  dotvn  with  legs  planted  firmly.]     What  can 

move  me  away  from  here? 
OssEP.     Now,  is  it  not  true?     One  must  help  the  other,  for 

one  alone  cannot  accomplish  much,  be  he  ever  so  strong 

and  ready  to  work. 
Salome.     Oh,  yes !  and  you  are  the  one  ready  to  work  and  1 

am  the  lazy  one,  I  suppose. 
OssEP.     For  heaven's  sake,  do  not  fly  into  a  passion  like  that ! 
Chacho  [to  Salome].     That  was  nothing  more  than  a  figure 

of  speech.     Who  is  accusing  you  of  laziness? 
OssEP    [sitting    dozvn].     Tell    me,    can   we    count    ourselves 

among  those  persons  who  can  give  their  daughter  10,000 

rubles  for  a  dowry?     Are  we  able  to  do  that? 
Salome.     Eight  thousand  is  surely  not  10,000. 
OssEP.     Both  are  too  much  for  me. 
Salome.     Oh,  it  is  all  the  same  to  me ;  it  is  not  for  myself ; 

it  is  for  your  daughter. 

[Sits  down,  ready  to  cry,  upon  the  sofa. 
Ossep.     It  is  a  beautiful  thing,  the  way  you  look  out  for  your 

daughter;  but  everything  has  its  time  and  place.     We 

have,  remember,  two  other  daughters  to  provide  for. 
Chacho.     Dear  Ossep,  why  are  }ou  so  obstinate? 
Ossep.     I  am  not  obstinate;  but  you  two  are.     Yes,  you  are 

obstinate,  and  will  pay  no  attention  at  all  to  what  I  say. 
Chacho.     Since   when   have   you   become   such   a  niggard? 

You  should  have  economized  when  you  gave  the  sasan- 

dars^  something  like  ten  rubles  for  a  fee. 
Ossep.     Those  times  have  passed  and  won't  come  back  again, 

dear  aunt.     At  that  time  I  was  able  to  do  it ;  but  not  now. 

Trade  is  dull  and  my  business  is  going  badly. 
Chacho.     Possibly  with  your  enemies,  dear  son;  but  there 

is  nothing  the  matter  with  your  business. 
Ossep   [aside].     There  you  have  it!     They  insist  that  I  let 

them  inspect  my  books.     [Aloud.]     Do  you  know,  what, 

aunt?    What  I  say  I  first  consider,  for  I  do  not  like  to 

speak  to  no  purpose.     If  that  young  man  pleases  you  and 

my  daughter,  and  you  will  have  him  at  all  hazards,  I  have 

nothing  against  it.     So  therefore  go  to  him ;  and  if  you 

can  settle  the  affair  with  6,000  rubles,  do  it.     I  will  gladly 

^  Musicians. 


THE    RUINED    FAMILY  93 

make  the  best  of  it ;  but  mind,  this  is  my  last  word,  and 
if  you  hang  me  up  by  the  feet,  I  will  not  add  a  single 
shilling. 

Chacho.  What  has  come  over  you,  Ossep?  If  you  are  will- 
ing to  give  6,000  rubles,  you  will  surely  not  let  the  whole 
thing  go  to  pieces  for  the  sake  of  500  or  1,000  more? 

Ossep.  Do  you  know  what,  aunt?  Even  if  a  voice  from 
heaven  were  to  demand  it  of  me,  that  is  my  last  word. 
Even  if  you  flayed  me  alive,  I  would  not  give  another 
shilling. 

Chacho.  Do  not  excite  yourself,  dear  son.  Let  us  first  see. 
Perhaps  it  can  be  settled  with  6,000  rubles. 

Ossep.     Yes,  to  that  even  I  say  yes. 

Salome.  If  a  man  can  give  6,000,  he  can  surely  give  1,000 
or  2,000  more.     Why  do  you  fret  yourself  unnecessarily  ? 

Ossep  [aroused].  God  deliver  me  from  the  hands  of  these 
women !  They  say  that  one  woman  can  get  the  best  of 
two  men ;  and  here  I  am  alone  and  fallen  into  the  hands 
of  two  of  you.  Where,  then,  have  you  discovered  this 
confounded  fellow  of  a  son-in-law?  That  comes  of  his 
visits.  What  has  he  to  do  with  us?  We  are  entirely 
different  kind  of  people.  [To  Salome:]  He  is  neither 
your  brother  nor  your  cousin ;  why,  then,  does  he  come 
running  into  our  house?  I  believe  he  has  been  here  as 
many  as  three  times.  I  decline  once  and  for  all  his  visits. 
May  his  foot  never  cross  my  threshold ! 

Chacho.     Do  not  get  excited,  my  son.     Do  not  be  vexed. 

Ossep.  Now,  aunt,  you  come  so  seldom  to  our  house,  and 
just  to-day  you  happen  in:  how  does  that  come? 

Chacho.  If  you  are  so  vexed  about  my  visit,  go  down  in  the 
cellar  and  cool  yourself  off  a  little. 

Ossep.  I  am  a  man ;  do  you  understand  me  ?  If  I  tell  you 
that  I  can  give  no  more,  you  should  believe  me. 

Chacho.  We  believe  it,  truly;  we  believe  it,  but  we  must 
say  to  you,  nevertheless,  that  the  dowry  that  a  man  gives 
his  daughter  means  a  great  deal.  It  does  not  mean  buy- 
ing a  house,  when  it  is  laudable  to  be  economical.  No ; 
where  the  dowry  is  concerned,  a  man  must  think  neither 
of  his  pocket  nor  of  his  money-box.  You  were  acquaint- 
ed with  Jegor?     Did  he  not  sell  his  last  house  and  after- 


94  ARMENIAN    LITERATURE 

ward  lived  like  a  beggar  to  give  his  daughter  a  proper 
dowry?  When  he  died,  was  there  not  money  for  his 
burial?  That  you  know  yourself  very  well.  Are  you 
any  poorer  than  he,  that  you  grumble  like  a  bear  about 
2,000  rubles? 

OssEP.  O  great  Heavens !  they  will  bring  me  to  despair  yet. 
Isn't  this  a  punishment  of  Providence,  to  bring  up  a 
daughter,  spend  a  lot  of  money  on  her  education,  and 
when  you  have  done  everything,  then  hang  a  bag  of  gold 
around  her  neck,  so  that  she  may  find  someone  who  is 
kind  enough  to  take  her  home  with  him?  A  pretty  cus- 
tom! 

Salome.  Against  the  manners  and  customs  of  the  world  you 
can  do  nothing,  however. 

OssEP.  The  devil  take  yovir  manners  and  customs !  If  you 
hold  so  fast  to  old  ways,  then  stick  to  all  of  them.  Is  it 
an  old  custom  to  wear,  instead  of  Georgian  shoes,  little 
boots — and  with  men's  heels,  too?  And  that  a  girl 
should  be  ashamed  to  go  with  her  own  people  and  should 
walk  around  on  the  arm  of  a  strange  young  man :  is  that 
also  one  of  the  good  old  customs?  Where  can  we  find 
anything  of  the  good  old  manners  and  customs  of  our 
fathers,  in  the  living  or  eating  or  housekeeping,  or  in  the 
clothing,  or  in  balls  and  society  ?  What !  was  it  so  in 
old  times?  Do  you  still  talk  about  old  manners  and  cus- 
toms? If  once  we  begin  to  live  after  the  new  fashion, 
let  us  follow  it  in  all  things.  Why  do  we  still  need  to 
have  bedclothes  for  twenty-four  beds  for  guests?  Why 
do  we  use  the  old  cupboard  and  cake-oven  and  sofa-cover? 
Why  does  one  not  visit  a  mother  with  a  young  baby  and 
stay  whole  months  with  them?  Why  does  one  invite  100 
persons  to  a  wedding  and  give  funeral  feasts  and  let 
eighty  women  mourners  come  and  howl  like  so  many 
dervishes?  And  what  is  that  yonder  [points  to  the  furni- 
ture] ?  That  one  is  old-fashioned  and  the  others  new- 
fashioned.  If  we  can  have  one  kind,  why  do  we  use  the 
other?  [Silent  awhile. 

Salome.  Well,  well !  don't  be  angry !  So  you  will  give 
6,000  rubles — you  have  promised  it.  What  is  lacking 
I  will  procure. 


THE    RUINED    FAMILY 


95 


OssEP.  You  will  procure  it?  Where,  then,  will  you  get  it? 
Not  some  of  your  own  dowry,  I  hope. 

Salome.  I  had  no  dowry.  Why  do  you  tease  me  with  that? 
No,  everything  I  have  I  will  sell  or  pawn.  The  pearls, 
my  gold  ornaments,  I  will  take  off  of  my  katiba.  The 
gold  buttons  can  be  melted.  My  brooch  and  my  necklace, 
with  twelve  strings  of  pearls,  I  will  also  sell ;  and,  if  it  is 
necessary,  even  the  gold  pins  from  my  velvet  cap  must 
go.  Let  it  all  go!  I  will  sacrifice  everything  for  my 
Nato.  I  would  give  my  head  to  keep  the  young  man 
from  slipping  through  my  hands. 

[Exit  hastily  at  left. 


Scene  VI 

Ossep.     Chacho. 

OssEP.  Have  you  ever  seen  anything  like  it,  aunt?  I  ask 
you,  aunt,  does  that  seem  right? 

Chacho.     My  son,  who  takes  a  thing  like  that  to  heart? 

Ossep.  She  is  obstinate  as  a  mule.  Say,  does  she  not  de- 
serve to  be  soundly  beaten,  now? 

Chacho.  It  only  needed  this — that  you  should  say  such  a 
thing!  As  many  years  as  you  have  lived  together  you 
have  never  harmed  a  hair  of  her  head ;  then  all  of  a  sud- 
den you  begin  to  talk  like  this.     Is  that  generous? 

Ossep.  O  aunt !  I  have  had  enough  of  it  all.  Were  an- 
other man  in  my  place,  he  would  have  had  a  separation 
long  ago.  [Sits  dozvn.'\  If  she  sees  on  anyone  a  new 
dress  that  pleases  her,  I  must  buy  one  like  it  for  her;  if 
a  thing  pleases  her  anywhere  in  a  house,  she  wants  one 
in  her  house ;  and  if  I  don't  get  it  for  her  she  loses  her 
senses.  It  is,  for  all  the  world,  as  though  she  belonged 
to  the  monkey  tribe.     Can  a  man  endure  it  any  longer? 

Chacho.  The  women  are  all  so,  my  son.  Why  do  you  fret 
yourself  so  much  on  that  account? 

Ossep.  Yes,  yes ;  you  have  the  habit  of  making  out  that  all 
women  are  alike — all !  all !  If  other  people  break  their 
heads  against  a  stone,  shall  I  do  the  same?  No;  I  do 
what  pleases  myself,  and  not  what  pleases  others. 


96 


ARMENIAN    LITERATURE 


Chacho.     Ossep,  what  nonsense  are  you  talking?     As  I  was 
coming  here,  even,  I  saw  a  laborer's  wife  so  dressed  up 
that  a  princess  could  hardly  be  compared  with  her.     She 
had  on  a  lilac  silk  dress  and  a  splendid  shawl  on  her  head, 
fine,  well-fitting  gloves,  and  in  her  hand  she  held  a  satin 
parasol.     I  stood  staring,  open-mouthed,  as  she  passed. 
Moreover,  she  trailed  behind  her  a  train  three  yards  long. 
I  tell  you  my  heart  w^as  sad  when  I  saw  how  she  swept 
the  street  with  that  beautiful  dress  and  dragged  along  all 
sorts  of  rubbish  with  it.     I  really  do  not  see  why  they 
still  have  street-sweepers.     It  was  a  long  time  before  1 
could  turn  my  eyes   from  her,  and  thought  to  myself. 
Lord,  one  can't  tell  the  high  from  the   low  nowadays! 
And  what  can  one  say  to  the  others  if  a  laborer's  wiie  puts 
on  so  much  style? 
Ossep.     I  said  that  very  thing.     I  have  just  spoken  of  it. 
A  new  public  official  has  just  arrived.     She  sees  that 
others  want  to  marry  their  daughters  to  him,  and  she  runs, 
head  first,  against  the  wall  to  get  ahead  of  them. 
Chacho.     You  are  really  peculiar.     You  have,  you  say,  not 
enough  money  to  provide  a  dowry  for  your  daughter,  and 
yet  you  brought  her  up  and  educated  her  in  the  fashion. 
For  what  has  she  learned  to  play  the  piano,  then?     Con- 
sider everything  carefully. 
Ossep.     Devil  take  this  education!     Of  what  good  is  this 
education  if  it  ruins  me?    Is  that  sort  of  an  education  for 
the  like  of  us  ?    Ought  we  not  to  live  as  our  fathers  lived 
and  stay  in  our  own  sphere,  so  that  we  could  eat  our  bread 
with  a  good  appetite?    What  kind  of  a  life  is  that  of  the 
present  day?     Where  is  the  appetizing  bread  of  earlier 
times  ?     Everything  that  one  eats  is  smeared  with  gall ! 
For  what  do  I  need  a  salon  and  a  parlor,  a  cook  and  a 
footman  ?    If  a  man  stretches  himself  too  much  in  his  coat 
the  seams  must  burst ! 
Chacho.  If  you  don't  want  to  have  all  those  things  can't  you 
manage  the  house  another  way?    Who  is  to  blame  for  it? 
Ossep.    Have  I  managed  it  so?    I  wish  he  may  break  his  neck 
who  brought  it  all  to  pass!     I  haven't  done  it;  it  came 
of  itself,  and  how  it  happened  I  don't  know.     Oftentimes 
when  I  look  back  over  my  early  days  I  see  that  things 


THE    RUINED    FAMILY  97 

were  very  different  twenty  years  ago.  It  seems  to  mc  I 
have  to  live  like  an  ambassador!  [Stands  up.]  We  are 
all  the  same,  yes,  we  all  go  the  same  pace.  Wherever 
you  go  you  find  the  same  conditions,  and  no  one  ques- 
tions whether  his  means  permit  it.  If  a  man  who  has 
10,000  rubles  lives  so,  I.  say  nothing;  but  if  one  with 
an  income  of  1,000  rubles  imitates  him.  then  my  good- 
nature stops.  What  are  the  poorer  people  to  learn 
from  us  if  we  give  them  such  an  example?  Weren't  the 
old  times  much  better?  In  a  single  darbas^  we  all  lived 
together ;  three  or  four  brothers  and  their  families.  We 
saved  in  light  and  heat,  and  the  blessing  of  God  was  with 
us.  Now  in  that  respect  it  is  wholly  different.  If  one 
brother  spends  fifty  rubles,  the  other  spends  double  the 
sum,  so  as  not  to  be  behind  him.  And  what  kind  of 
brothers  are  there  now,  as  a  rule?  And  what  kind  of 
sisters  and  fathers  and  mothers?  If  you  were  to  chain 
them  together  you  could  not  hold  them  together  a  week 
at  a  time.  If  it  is  not  a  punishment  from  God,  I  don't 
know  what  is. 
Chacho.  My  dear  Ossep,  why  do  you  revive  those  old 
memories?  It  gives  me  the  heartache  to  recall  those  old 
times.  I  remember  very  well  how  it  was.  In  the  room 
stood  a  long  broad  sofa  that  was  covered  with  a  carpet. 
When  evening  came  there  would  be  a  fire-pan  lighted  in 
the  middle  of  the  room  and  we  children  would  sit  around 
it.  That  M^as  our  chandelier.  Then  a  blue  table-cloth 
was  spread  on  the  sofa  and  something  to  eat,  and  every- 
thing that  tasted  good  in  those  days  was  placed  on  it. 
Then  we  sat  around  it.  happy  as  could  be:  grandfather, 
father,  uncle,  aunt,  brothers,  and  sisters.  The  wine 
pitcher  poured  out  sparkling  wine  into  the  glasses,  and  it 
wandered  from  one  end  of  the  table  to  the  other.  Many 
times  there  were  twenty  of  us.  Now  if  for  any  reason 
five  persons  come  together  in  a  room  one  is  likely  to  be 
suffocated.  [Points  to  the  ccilin_(^.]  With  us  there  was 
an  opening  for  smoke  in  the  ceiling  that  was  worth  twenty 
W'indows.  When  it  became  bright  in  the  morning  the  day- 
light pressed  in  on  us,  and  when  it  grew  dark  the  twi- 

1  Hall. 

7 


98  ARMENIAN    LITERATURE 

light  came  in  there,  and  the  stars  gUmmered  through. 
Then  we  spread  our  bed-things  out,  and  we  went  to  sleep 
together  with  play  and  frolic.  We  had  a  kettle  and  a 
roasting-spit  in  the  house,  and  also  a  pot-ladle  and 
strainer,  and  the  men  brought  in  the  stock  of  provisions 
in  bags.  Of  the  things  they  brought,  one  thing  was  as 
appetizing  as  the  other.  Now,  it  seems  the  cooks  and 
servants  eat  all  the  best  bits.  God  preserve  me  from 
them !     Our  homes  are  ruined  by  the  new  ways ! 

OsSEP.  Do  you  know  what,  aunt?  I  wager  it  wall  not  be 
long  before  the  whole  city  is  bankrupt.  On  one  side  ex- 
travagance and  the  new  mode  of  life  will  be  to  blame,  and 
on  the  other  our  stupidity.  Can  we  go  on  living  so  ?  It  is 
God's  punishment,  and  nothing  more.  You  will  scarcely 
believe  it  when  I  tell  you  that  I  pay  out  ten  rubles  every 
month  for  pastry  for  the  children  alone. 

Chacho.  No!  Reduce  your  expenses  a  little,  my  son.  Re- 
trench ! 

OssEP,  That  is  easily  said.  Retrench,  is  it?  Well,  come 
over  here  and  do  it.  I  would  like  to  see  once  how  you 
would  begin.  Listen,  now !  Lately  I  bought  a  pair  of 
children's  shoes  at  the  bazaar  for  three  abaces.^  The  lad 
threw  them  to  the  ceiling.  "  I  want  boots  at  two  and  a 
half  rubles,"  said  the  six-year-old  rascal.  He  was  ready 
to  burst  out  crying.  What  could  I  do  but  buy  new  ones? 
If  others  would  do  the  same  I  could  let  the  youngster  run 
in  cheap  boots.  How  can  one  retrench  here?  Twenty 
years,  already,  I  have  struggled  and  see  no  way  out.  To- 
day or  to-morrow  my  head  will  burst,  or  I  may  beat  it 
to  pieces  against  a  stone  wall.  Isn't  it  an  effort  at  re- 
trenchment when  I  say  that  I  cannot  afford  it?  but  with 
whom  am  I  to  speak  here  ?  Does  anyone  understand  me  ? 
Yes,  reduce  your  expenses ! 

[Goes  toward  the  ante-room  to  the  right  and  meets 
Nato  with  four  sheets  of  music  in  her  hand. 

2  Abace — 20  kopecks. 


THE    RUINED    FAMILY  99 

Scene  VII 

Nato,  Ossep,   Cliacho. 

OssEP.    Yes^  yes,  reduce  your  expenses ! 

Chacho.    Little  girl,  how  quickly  you  have  come  back ! 

Nato.    I  did  not  go  far,  aunt. 

Chacho.     What  have  you  in  your  hand,  sweetheart? 

Nato.     I  have  bought  some  new  music. 

OssEp  [stepping  up  to  thon].  Yes,  yes,  retrench!  [Taking 
a  sheet  of  music  out  of  her  hand.]  What  did  you  pay 
for  this  ? 

Nato.    Four  abaces. 

OssEP.     And  for  this  [taking  another]  ? 

Nato    [looking  at  it].    Six  abaces. 

OssEP     [taking  a  third].    And  for  this? 

Nato   [fretfully] .    One  ruble  and  a  half. 

OssEP  [taking  the  last].    And  certainly  as  much  for  this? 

Nato.    No,  papa ;  I  paid  two  rubles  and  a  half  for  that. 

OssEP  [angrily].  And  one  is  to  economize!  Am  I  to  blame 
for  this?  What  have  you  bought  four  pieces  for?  Was 
not  one  or  two  enough? 

'Nato  [frightened].    I  need  them. 

OssEp  [still  more  angrily].  Tell  me  one  thing — is  this  to  be 
endured  ?  If  she  could  play  properly  at  least,  but  she  only 
drums  two  or  three  pieces  and  says  she  can  play.  I  can- 
not play  myself,  but  I  have  heard  persons  who  played 
well.  They  could  use  these  things,  but  not  we.  I  wish 
the  devil  had  the  man  who  introduced  this!  [Throivs  the 
music  on  the  floor.]  I'll  cut  off  my  hand  if  she  can  play 
properly. 

Chacho.    There,  there,  stop,  now ! 

OssEP.  Whatever  she  tries  to  do  is  only  half  done :  music, 
languages — she  has  only  half  learned.  Tell  me,  what  can 
she  do?  Is  she  able  to  sew  anj^thing?  or  to  cut  out  a  dress 
for  herself?  Yes,  that  one  seems  like  a  European  girl! 
Ha !  ha !  Five  times  I  have  been  in  Leipsic,  and  the 
daughter  of  the  merest  pauper  there  can  do  more  than  she 
can.  What  have  I  not  seen  in  the  way  of  needlework! 
I  gaped  with  admiration.  And  she  cannot  even  speak 
Armenian  properly,  and  that  is  her  mother  tongue !    Can 


loo  ARMENIAN    LITERATURE 

she  write  a  page  without  mistakes?  Can  she  pronounce 
ten  French  words  fluently?  Yes,  tell  me,  what  can  she 
do?  What  does  she  understand?  She  will  make  a  fine 
housekeeper  for  you !  The  man  who  takes  her  for  his  wife 
is  to  be  pitied.  She  be  able  to  share  with  him  the  troubles  of 
life !  Some  day  or  other  she  will  be  a  mother  and  must 
bring  up  children.  Ha,  ha !  they  will  have  a  fine  bringing- 
up !  She  is  here  to  make  a  show  ;  but  for  nothing  beside  ! 
She  is  an  adept  at  spending  money.  Yes,  give  her  money, 
money,  so  that  she  can  rig  herself  out  and  go  to  balls  and 
parties!  [Nato  cries.]  Can  I  stand  this  any  longer?  Can 
I  go  on  with  these  doings?  Retrench,  you  say.  W^hat  is 
this  [taking  a  corner  of  A'ato's  tunic  in  his  hand]  ?  How 
is  this  for  a  twelve-story  building?  Does  it  warm  the 
back?  How  am  I  to  reduce  expenses  here?  And  if  I 
do  it,  will  others  do  it  also?  I'd  like  to  see  the  man  who 
could  do  it!  [A^ato  still  crying. 

Chacho.  Do  all  these  things  you  have  said  in  my  presence 
amount  to  anything?  You  yourself  said  that  you 
troubled  yourself  little  about  what  others  did.  What  do 
you  want,  then  ?  Why  should  you  poison  the  heart  of  this 
innocent  girl?  [All  are  silent  azvhile. 

OsSEP  [la\s  his  hajid  on  his  forehead  and  recovers  him- 
self]. O  just  heaven,  what  am  I  doing?  I  am  be- 
side myself.  [Goes  up  to  Nato.]  Not  to  you,  not  to 
you,  my  Nato,  should  I  say  all  this!  [Embraces  her.] 
No,  you  do  not  deserve  it ;  you  are  innocent.  W^e  are  to 
blame  for  all.  I  am  to  blame,  T  !  because  I  imitated  the 
others  and  brought  you  up  as  others  brought  up  their 
daughters.  Don't  cry !  I  did  not  wish  to  hurt  you.  I 
was  in  bad  humor,  for  everything  has  vexed  me  to-day. 
and  unfortunately  you  came  in  at  the  wrong  moment. 
[Picks  up  the  music  and  gives  it  to  her.]  Here,  take  the 
music,  my  child.  [Embraces  her  again.]  Go  and  buy 
some  more.  Do  what  you  wish  everywhere,  and  be  behind 
no  one.  Until  to-day  you  have  wanted  nothing,  and.  with 
God's  help,  you  shall  want  nothing  in  the  future. 

[Kisses  her  and  turns  to  go. 

Chacho.  Now,  C'ssep,  think  it  over;  come  to  some  decision 
in  the  matte". 


THE    RUINED    FAMILY  loi 

OssEP.    I  should  like  to,  indeed ;  but  \s  hat  I  cannot  do  I  can- 
not do.  [Goes  off  at  the  ri^ht. 

Scene  VIII 

Nate,  Cliacho,  then  SaloDie. 

Nato  [falling  sobbing  in  Chacho's  arms].    O  dear,  dear  aunt. 
Chacho.     Stop;  don't  cry,  my  dear,  my  piecious  child.     It 

is  indeed  your  father.    Stop ;  stop,  Salome. 
Salome  [coining  in  sniiling\.     Dear  aunt,  I  have  arranged 

everything.     [6'fo/'^.]     What  is  this  now?     Why  are  you 

crying  ? 
[Nato  zvipes  away  her  tears  and  goes  toivard  the  divan. 
Chacho.     You  know  her  father,  don't  you?     He  has  been 

scolding  her,  and  has  made  her  cry. 
Salome.     If  her  father  has  been  troubling  her,  then  I  will 

make  her  happy   again.     Nato,   dear,   I   have  betrothed 

you.     [Nato  looks  at  her  in  zvondermcnt.]     Yes,  my  love, 

be  happy — what  have  you  to  say  about  it?    Mr.  Alexander 

Marmarow  is  now  your  betrothed. 
Nato.    Is  it  really  true,  mamma  dear? 
Chacho  [at  the  same  time].    Is  it  true? 
Salome.     It  is  true,  be  assured. 
Nato  [embracing  Salome].    O  my  dear,  dear  mother. 
Salome   [seidng  her  daughter  and  kissing  her].  Now  I  am 

rid  of  my  w^orries  about  you.     I  hope  it  will  bring  you 

joy.     Go  and  put  on  another  dress,  for  your  betrothed  is 

coming. 
Nato,     Now  ? 
Salome.    Certainly,  at  once.    You  know,  I  presume,  that  you 

must  make  yourself  pretty. 
Nato  [happy  and  speaking  quickly] .    Certainly.     I  will  wear 

the  white  barege  with  blue  ribbons,  the  little  cross  on 

black  velvet  ribbon,  and  a  blue  ribbon  in  my  hair.     [Hugs 

Chacho.]     O  my  precious  auntie! 
Chacho  [embracing  and  kissing  her].     May  this  hour  bring 

you  good-fortune  !    I  wish  it  for  you  with  all  my  heart. 
Nato  [hugging  and  kissing  Salome  again].    O  you  dear,  you 

dearest  mamma.  [Runs  out  of  the  room. 


I02  ARMENIAN    LITERATURE 

Scene  IX 
Salome.     CliacJw. 

Chacho.  What  does  all  this  mean  ?  Am  I  dreaming  or  am  I 
still  awake? 

Salome.  What  are  you  saying  about  dreams?  His  sister 
Champera  was  here,  and  about  five  minutes  later  he  him- 
self came.    They  live  very  near  here. 

Chacho.  If  it  was  arranged  so  easily,  why  have  you  wrangled 
and  quarrelled  so  much? 

Salome  [in  a  whisper].  But  what  do  you  think,  aunt?  I 
have  arranged  the  affair  for  7,000  rubles,  and  I  have  had 
to  promise  his  sister  200  rubles  beside. 

Chacho.  May  I  be  struck  blind!  And  you  have  done  this 
without  Ossep's  knownng  it? 

Salome  [whispering].  He  will  not  kill  me  for  it,  and  iet  him 
talk  as  much  as  he  will.  It  could  not  go  through  other- 
wise. Get  up  and  let  us  go  into  that  room  where  Ossep  will 
not  hear  us.  [Helps  her  to  rise. 

Chacho.  O  just  heaven!  What  women  we  have  in  these 
days! 

Scene  X 

Ossep  [alone,  buckling  his  belt  and  holding  his  cap  in  his 
hand,  comes  in  through  the  right-hand  door,  stands 
aivhile  in  deep  thought  while  he  wrings  his  hands  several 
times] .  Give  me  money  !  Give  me  money !  I  would  like 
to  know  where  I  am  to  get  it.  It  is  hard  for  me  to  give 
what  I  have  promised.  And  what  if  it  cannot  be  arranged 
for  that  sum?  Am  I,  then,  to  make  a  mess  of  this! — I 
who  have  always  been  willing  to  make  any  sacrifice  for 
my  children  ?  It  must,  indeed,  lie  in  this — that  the  suitor 
does  not  please ;  for  I  could  not  find  2,000  to  add 
to  the  6,000  that  I  have  promised.  Yes,  that's  it ! 
The  man  is  not  the  one  I  want  for  her.  If  he  were  an 
ordinary  fellow,  he  would  not  treat  with  me.  At  any 
rate,  what  he  is  after  wall  show  itself  now ;  yes,  we  shall 
soon  see  what  kind  of  man  he  is !  Up  to  this  day  I  have 
always  kept  my  word,  and  the  best  thing  I  can  do  is  to 
keep  it  now. 


i 


THE    RUINED    FAMILY  103 

Enter  Gczvo. 

OssEP  [meeting  him  as  he  enters  from  the  right].  Oh,  it  is 
you,  dear  Gewo!  What  brings  you  to  our  house?  [Of- 
fering him  his  hand.]     I  love  you ;  come  again,  and  often! 

Gewo.  You  know  well  that  if  I  had  not  need  of  you,  I  would 
not  come. 

OssEP.     How  can  I  serve  you?    Pray,  sit  down. 

Gewo  [seating  himself].  What  are  you  saying  about  serving? 
Do  you  think  that  this  confounded  Santurian  has 

OssEp  [interrupting  him  a)ixiously].     What  has  happened? 

Gewo.    The  dear  God  knows  what  has  happened  to  the  fellow ! 

OssEP.    But  go  on,  what  has  happened  ? 

Gewo.  W'hat  could  happen?  The  fellow  has  cleared  out 
everything. 

Ossep  [disturbed  and  speaking  softly].  What  did  you  say, 
Gewo  ?    Then  I  am  lost,  body  and  soul ;  then  I  am  ruined ! 

Gewo.  I  hope  he  will  go  to  the  bottom.  How  is  one  to  trust 
any  human  being  nowadays?  Everyone  who  saw  his 
way  of  living  must  have  taken  him  for  an  honest  man. 

Ossep  [softly].    You  kill  me,  man! 

Gewo.  God  in  heaven  should  have  destroyed  him  long  ago, 
so  that  this  could  not  have  happened.  But  who  could 
have  foreseen  it?  When  one  went  into  his  store  every- 
thing was  always  in  the  best  order.  He  kept  his  word, 
paid  promptly  when  the  money  was  due;  but  what  lay 
behind  that,  no  one  knew. 

Ossep.  I  have  depended  on  him  so  much.  What  do  you  say, 
Gewo?  He  owes  me  10.000  rubles!  I  was  going 
to  satisfy  my  creditors  with  this  sum.  To-morrow  his 
payment  was  due,  and  the  next  day  mine.  How  can  I 
satisfy  them  now?  Can  I  say  that  I  cannot  pay  them 
because  Santurian  has  given  me  nothing?  Am  I  to  be 
a  bankrupt  as  well  as  he?  May  the  earth  swallow  me 
rather ! 

Gewo.  I  wish  the  earth  would  swallow  him,  or  rather  that  he 
had  never  come  into  the  world  I  I  have  just  2,000 
rubles  on  hand ;  if  you  wish  I  will  give  them  to  you  to- 
morrow. 

Ossep.     Good ;  I  will  be  verv  thankful  for  them.     But  what 


I04  ARMENIAN    LITERATURE 

do  you  say  to  that  shameless  fellow?     Have  you  seen 

him?    Have  you  spoken  with  him? 
Gewo.    Of  course.    I  have  just  come  from  him. 
OssEP.     What  did  he  say?    Will  he  really  give  nothing? 
Gewo.     If  he  does  not  lie,  he  will  settle  with  you  alone.     Let 

the  others  kick,  he  said.    Go  to  him  right  off,  dear  Ossep. 

Before  the  thing  becomes  known  perhaps  you  can  still 

get  something  out  of  him. 
Ossep.     Come  with  me,  Gewo.     Yes,  we  must  do  something, 

or  else  I  am  lost. 
Gewo.    The  devil  take  the  scoundrel ! 


Scene  XI 

Salome  [coming  in  fron  the  left].  May  I  lose  my  sight  if  he 
is  not  coming  already.  He  is  already  on  the  walk.  [Look- 
ing out  of  the  windozv  and  then  zvalking  tozcard  the 
entry.  ]     How  my  heart  beats ! 

[Goes  into  the  ante-roont.    Alexander  appears  at  the 
windozv  and  then  at  t/ie  door  of  the  ante-room.] 

Alexander  enters. 

Salome  [at  the  door].  Come;  pray  come  in.  [Offers  her 
hand.]     May  your  coming  into  our  house  bring  blessings! 

Alexander  [making  a  bozv].  Madame  Salome  [kisses  her 
hand],  I  am  happy  that  from  now  on  I  dare  call  myself 
your  son. 

Salome  [kissing  him  on  the  brozv].  May  God  make  you  as 
happy  as  your  mother  wishes.  Please,  please  sit  down ! 
Nato  will  be  here  immediately.  [TJiey  sit  dozvn. 

Alexander.  How  are  you,  Madame  Salome?  What  is  Miss 
Natalie  doing?  Since  that  evening  I  have  not  had  the 
pleasure  of  seeing  her. 

Salome.  Thank  you,  she  is  very  well.  The  concert  that 
evening  pleased  me  exceedingly.  Thank  heaven  that  so 
good  a  fashion  has  found  entrance  among  us.  In  this  way 
we  have  a  perfect  bazaar  for  the  marriageable  girls,  for 
had  not  this  concert  taken  place  where  would  you  two 
have  found  an  opportunity  to  make  each  other's  acquaint- 


THE    RUINED    FAMILY 


105 


ance?     Where  else  could  you  have  caught  sight  of  each 
other  ? 

Alexander.  Dear  lady,  Miss  Natalie  must  please  everybody 
without  concerts,  and  awaken  love  in  them.  Oh,  how  I 
bless  my  fate  that  it  is  my  happy  lot  to  win  her  love! 

Salome.    And  my  Nato  pleases  you,  dear  son-in-law  ? 

Alexander.    Oh,  I  love  her  with  all  my  heart,  dear  madame ! 

Salome.  If  }ou  love  her  so  much,  dear  son,  why  did  you  exact 
so  much  money  ?  For  the  sake  of  i  ,000  rubles  this  affair 
almost  went  to  pieces.  Your  sister  Champera  swore  to  me 
that  if  we  did  not  give  1,000  rubles  more  you  would  this 
very  day  betroth  yourself  to  the  daughter  of  Barssegh 
Leproink. 

Alexander.  I  wonder,  Madame  Salome,  that  you  should 
credit  such  things.  I  marry  Leproink's  daughter!  I  re- 
fuse Miss  Natalie  on  her  account !  forget  her  beautiful 
black  eyes  and  her  good  heart,  and  run  after  money! 
Would  not  that  be  shameful  in  me !  I  must  confess  to  you 
freely,  dear  madame,  that  my  sister's  way  of  doing  things  is 
hateful  to  me.  Fi  mauvais  genre !  But  let  us  say  no  more 
about  it.    If  only  God  will  help  us  to  a  good  ending ! 

Salome.  God  grant  that  neither  of  you  may  have  anything  to 
regret! — [rising]  I  will  come  back  immediately,  dear  son- 
in-law;  I  am  only  going  to  see  what  is  keeping  Nato. 
[Alexander  also  rises.]  Keep  your  seat,  I  beg  of  you. 
How  ceremonious  you  are !     I  will  come  right  back. 

[Exit  right. 

Scene  XII 

Alexander  [alone].  At  last  my  burning  wish  is  fulfilled! 
Now  I  have  both  a  pretty  wife  and  money.  Without 
money  a  man  is  not  of  the  least  importance.  Let  him 
give  himself  what  trouble  he  may,  if  he  has  no  money,  no 
one  will  pay  any  attention  to  him.  I  have  made  only  one 
mistake  in  the  business.  I  have  been  in  too  much  of  a 
hurry.  If  I  had  held  out  a  little  longer  they  would  have 
given  me  8,000  rubles ;  now  I  must  be  satisfied  with  7.000. 
Still,  what  was  to  be  done?  It  would  not  have  gone 
through  otherwise ;  and  for  that  matter,  T  may,  perhaps, 


io6  ARMENIAN    LITERATURE 

somehow  make  up  for  it  in  other  ways.  In  any  case,  I 
stand  here  on  a  fat  pasture-land  where  they  seem  to  be 
pretty  rich.  The  principal  thing  is  that  I  should  make 
myself  popular  among  them,  then  I  shall  have  succeeded 
in  getting  my  fill  out  of  them.  Ha,  ha,  ha!  How  they 
worry  themselves !  Yes,  the  whole  office  will  be  in  an 
uproar  to-morrow.  [With  affected  voice:]  "  Have  vou 
heard  the  news  ?  Marmarow  is  engaged,  and  has  received 
7,000  rubles  dowry.  And  such  a  beautiful  girl !  Such 
a  lovely  creature !  [Clucking  with  his  tongue  and  changing 
his  voice:]  "  Is  it  possible !  "  [In  his  own  voice:]  Charm- 
ing, charming,  Marmarow!  [Looking  at  his  clothing:] 
Chic!  A  true  gentleman  am  I!  Yes,  I  am  getting  on.  I 
must  now  think  only  of  to-morrow  and  the  next  day,  and 
how  to  get  on  further.  The  principal  thing  is  for  a  man 
to  know  the  value  of  money,  for  without  money  nothing 
can  be  undertaken.  First,  I  shall  have  the  interest  on  my 
capital ;  then  my  salary,  and  last  some  hundred  rubles  be- 
side. That  makes  3,000  or  4.000  rubles  a  year.  If  I  lay 
aside  1,000  rubles  every  year,  I  have  in  seven  or  eight 
years  10,000;  in  fifteen  years  double  that,  and  so  on.  Yes, 
Monsieur  Marmarow,  you  understand  it !  Be  happy, 
therefore,  and  let  the  others  burst  with  envy. 

Salome    and    Nato    enter    at    the    right,    Salome    holding 
Nato's  hand. 

Alexander.  Miss  Natalie,  the  whole  night  long  I  thought 
only  of  you!     [Kisses  her  hand.] 

Salome.  Kiss  her  on  the  cheek  and  give  her  the  engagement 
ring. 

Alexander.  Oh,  you  are  the  sun  of  my  existence !  [Draivs 
a  ring  from  his  linger  and  gives  it  to  Natalie.]  From 
now  on  you  are  mine.     Please!     [Kisses  her.] 

Salome.  Be  happy  and  may  you  reach  old  age  together. 
[Kisses  Alexander;  then  Nato.]  God  bless  you,  mv 
children.  Sit  down,  I  pray  you,  Alexander  [pointing  to 
the  sofa  on  zvhich  Alexander  and  Nato  sit  doivn].  Your 
father  will  soon  be  here.  [Walks  to  and  fro  in  joyful 
excitement.] 


THE    RUINED    FAMILY  107 

Alexander  [looking  at  Nato].  Dear  Natalie,  why  are  you  so 
silent?    Let  me  hear  your  sweet  voice,  I  beg  of  you. 

Nato.     I  am  speechless,  Monsieur  Marmarow. 

Alexander.     Monsieur ! 

Nato.    Dear  Alexander. 

Alexander  [sciaing  her  Jiand\.  So!  That  sounds  much 
sweeter!     [Kisses  her  hand.] 

Enter  Chacho. 

Salome.    Come  in,  dear  aunt. 

Chacho.     Such  a  thing  has  never  happened  to  me  before! 

Could  you  not  wait  till  the  man  of  the  house  arrived  ? 
Salome.    Oh,  it  is  all  the  same ;  he  will  be  here  soon  enough. 

Give  them  your  blessing,  I  beg  of  you. 
Chacho.     May  God  bestow  all  good  things  upon  you.     May 

heaven  grant  the  prayer  of  me,  a  sinner.     [Alexander  and 

Nato  stand  up.]     May  you  have  nothing  to  regret.     May 

you  flourish  and  prosper  and  grow  old  together  on  the 

same   pillow.      [Ossep    comes   to    the   door   and   stands 

astonished.] 
Chacho  [continuing] .    God  grant  that  your  first  may  be  a  boy ! 

Love  and  respect  each  other!     May  the  eye  of  the  Czar 

look  down  on  you  with  mercy!     [Sees  Ossep.]     Let  the 

father  now  offer  you  bis  good  wishes. 
Salome.     Dear  Ossep,  congratulate  your  daughter. 
Nato.    Dear  papa ! 

[Goes  up  to  Ossep  and  kisses  his  hand.    Ossep  stands 
motionless. 
Alexander    [seimng    Ossep' s   hand].      From   now   on,   dear 

father,  count  me  among  your  children.     [Turning  to  Nato 

offended:']     What  is  this? 
Salome.     Don't  be  impolite,  Ossep. 
Chacho.    What  has  happened  to  you,  Ossep? 
Alexander  [to  Salome].    I  understand  nothing  of  this.     [To 

Ossep:]     My  father,  you  seem  dissatisfied. 
Ossep  [recovering  himself] .    I  dissatisfied !     No — yes — I  am 

dizzy. 
Alexander   [offering  him  a  chair].     Sit  down,  I  pray,  my 

father. 


io8  ARMENIAN    LITERATURE 

OssEP  [to  Alexander].  Do  not  trouble  yourself.  It  is  already 
passed. 

Salome.  Can  one  meet  his  son-in-law  like  that?  And  such  a 
son-in-law,  beside !     Say  something,  do. 

OssEP.  What  shall  I  say,  then?  You  have  consummated  the 
betrothal.  God  grant  that  all  will  end  well.  [To  Alex- 
ander:]  Please  be  seated. 

Alexander.  My  father,  when  do  you  wish  the  betrothal  to  be 
celebrated  ? 

OssEP.     That  depends  upon  you.     Do  as  you  wish. 

Alexander.  I  will  invite  twenty  persons  and  bring  them 
with  me.  My  superiors  I  must  invite  also;  it  would  not 
do  to  omit  them. 

OssEP.    Do  as  you  see  fit. 

Alexander  [to  Salome].  Perhaps  he  is  angry  with  me.  If 
there  is  any  reason  for  it,  pray  tell  me  now. 

Salome.    What  are  you  saying?    That  cannot  be! 

[They  move  away  a  little  and  speak  softly  together. 

OssEP  [on  the  other  side  of  the  stage  to  Chacho].  You  God- 
forsaken !     Could  you  not  wait  a  moment  ? 

Chacho.    What  is  the  matter  now? 

OssEP.  Only  God  in  heaven  knows  how  I  stand !  Think  of 
it !    Santurian  has  failed. 

Chacho.     Great  heaven ! 

Alexander  [offering  Nato  his  arm].  Something  must  have 
happened!         [They  go  off  at  the  left,  Salome  folloiving. 

OsSEP.     Righteous  God,  why  dost  thou  punish  me  thus? 

Salome  [returning  to  Ossep].  Do  with  me  as  you  will,  but 
it  could  not  have  been  helped.  I  have  promised  him 
7,000  rubles  as  dowry.  [Turning  to  Chacho  as  she  leaves 
the  roojn:]  Pray  come  with  me,  aunt.  You  come,  too, 
Ossep.  [Exit  Salome. 

Scene  XIII 

Ossep  [much  excited].  What  do  I  hear?  Has  she  spoken  the 
truth  ?  Do  you  hear  ?  Why  do  you  not  answer  me  ?  Why 
are  you  silent?  [Still  more  excited.]  It  is  true,  then! 
Yes,  yes^  I  see  that  it  is  true!  O  God.  let  lightning  strike 
this  unlucky  house  that  we  may  all  die  together.     I  have 


THE    RUINED    FAMILY 


109 


just  lost  an  important  sum  and  come  home  to  prevent 
further  negotiations.     And  sec  there ! 

Chacho.  I  am  to  blame  for  it.  Do  not  get  excited.  I  will 
add  1,000  rubles  to  it,  if  need  be,  from  the  money  I  have 
laid  by  for  my  burial. 

OssEP.  From  your  burial  money?  Have  I  already  fallen  so 
low  that  I  must  ask  alms?  Keep  your  money  for  your- 
self! I  do  not  want  it.  Drop  that  complaint  also,  for  I 
am  still  rich,  very  rich.  How  can  it  injure  me  that  San- 
turian  has  failed  ?  I  stand  here  firm  and  unshakalilc.  and 
have  inexhaustible  money  resources.  [Tearing  liis  liair.\ 
O  God!  O  God!  [IValks  to  and  fro  excitedly.]  Now  I 
wdll  go  and  wish  my  son-in-law  joy.  Yes,  I  must  go  so 
that  I  shall  not  make  myself  ridiculous  to  him.  The  man 
is  a  government  official ! 

[Exit  riglif,  laughing  bitterlv. 

Chacho.    Gracious  heaven,  be  thou  our  saviour  and  deliverer. 

Curtain. 


ACT  SECOND 
Scene  I 

A   richly  furnished   salcs-roo)ii   in  Barsscgh's   house. 

MiCHO.    Two,  three,  four,  five,  six  and  this  little  piece.    It  does 

not  measure  so  much ! 
Barssegh  [standing  up  and  giving  Micho  a  rap  on  the  nose^. 

You  have  what  is  lacking  there.     Measure  again.     Now 

you've  got  what  is  lacking.     I  will  tear  your  soul  out  of 

your  body  if  you  measure  so  that  in   seven  arschin  ^  it 

comes  out  one  werschok  short. 
MiCHo  [measuring  again].    O  dear,  O  dear! 
Barssegh.     Look  out,  or  I  will  take  that  "  O  dear  "  out  of 

your  ear.     Be  up  and  at  it  now ! 

Micho.  Oh,  Mr. Barssegh!   [Measuri>ig.]   One,  two,  three 

Barssegh.    Stretch  it,  you  blockhead. 

MiCHO    [stretching  the  cotton].     Three,   four.      [Wipes  the 

perspiration  from  his  brozv.] 
Barssegh.     What  is  the  matter  with  you?     You   sweat  as 

though  you  had  a  mule-pack  on  your  back. 
Micho.    Five. 

Barssegh.    Pull  it  out  more. 
Micho.     Six  and  this  little  piece.     It  lacks  three  werschok 

again. 
Barssegh   [pulling  his  ears] .    It  lacks  three  werschok  ?    There 

they  are ! 
Micho.    Oh  my,  oh  my! 

Barssegh.    You  calf;   will  you  ever  develop  into  a  man? 
Micho.     O  dear  mother! 
Barssegh   [pulling  him  again  by  the  ear].     Doesn't  it  grow 

longer  ? 
Micho  [crying].    Dear  Mr.  Barssegh,  dear  sir,  let  me  go. 
Barssegh.    I  want  to  teach  you  how  to  measure. 

'  Russian  measure  of  lengrth. 

IIO 


THE    RUINED    FAMILY  iii 

MiCHO.     It  reaches,  I  say ;  it  reaches,  indeed ;  it  reaches.     Let 

me  measure  again. 
Barssegh.    Now  take  care  that  you  make  it  seven  arschin. 
Miciio  [aside].    Holy  Karapet,  help  me.     [Measuring.]     One, 

two 

Barssegh.     O  you  blockhead! 

MiCHO.    Three. 

Barssegh.    Wake  up ! 

MiCHO.    Four. 

Barssegh.     Haven't  you  seen  how  Dartscho  measures? 

MicHO.    Five. 

Barssegh.    Will  you  ever  learn  how  to  do  it? 

MiCHO.    Five. 

Barssegh.    If  you  keep  on  being  so  stupid  my  business  will  be 

ruined. 
Micho.    Five — five. 

Barssegh.    I  give  you  my  word  that  I  will  give  you  the  sack. 
Micho.    Five — five. 
Barssegh.    Measure  further. 
Micho.     Five — [aside:];    Holy  George,  help  me!     [Aloud:] 

Six.    I  cannot  stretch  it  any  more  or  I  shall  tear  it. 
Barssegh.    Measure,  now. 
Micho.     O  dear ;  I  believe  it  is  already  torn. 
Barssegh  [looking  at  the  cloth] .    I  see  nothing.    God  forbid ! 
Micho  [looking  at  the  measure] .    It  is  short  a  half  werschok  of 

seven  arschin  every  time. 
The  madman,  Mosi,  comes  in  at  the  middle  door  and  stands  in 
the  background. 

Scene  II 

Mosi. 

Barssegh  [hitting  Micho  on  the  head].  What  are  you  good 
for?    Can't  you  get  that  half  werschok  out  of  it? 

Micho  [howling].  What  am  I  to  do  when  the  cloth  is  too 
short? 

Barssegh  [pulling  his  hair].    Are  you  sure  you're  not  lying? 

Micho  [yelling] .  How  can  you  say  that  ?  Measure  it  yourself 
and  we  shall  see  whether  there  are  seven  arschin  here. 


112  ARMENIAN    LITERATURE 

Barssegh  [angry;  taking  measure  and  calico].  You  say  there 
are  not  seven  here?  Wait,  I  will  show  you  [measnring]. 
One,  two,  three,  four,  live,  six,  seven,  and  a  quarter  left 
over  for  a  present  to  you.  What  do  you  say  about  it  now ? 
You  must  learn  to  measure  if  you  burst  doing  it.  But  you 
think  only  of  your  week's  pay.  Now,  hurry  up;  be  lively 
there ! 

MiCHO.     O  heaven !     How  shall  1  begin  ?     One,  two 

Barssegh.    Be  careful  and  don't  tear  it. 

MiCHO  [crying].  "What  do  you  want  of  me?  If  1  pull  on  the 
stuff  I  tear  it ;  and  if  1  don't  stretch  it,  no  seven  arschin 
will  come  out  of  it. 

Mosi  [coming  near].  Ha!  ha!  ha!  Who  is  the  toper?  Who? 
'Tis  I ;  the  mad  Mosi.    Ha !  ha !  ha ! 

Barssegh  [aside].    How  comes  this  crazy  fellow  here? 

Mosi  [seizing  the  measure  and  calico].  Give  it  to  me,  you 
booby !  There  are  not  only  seven  arschin  here,  but  twenty- 
seven  [measuring  quickly].  One,  two,  four,  six,  eight,  ten, 
twelve,  and  here  are  thirteen  and  fourteen.  Do  you  want 
me  to  make  still  more  out  of  it?  You  must  shove  the  stick 
back  in  measuring.  Can't  you  understand  that?  [Throws 
the  stick  and  calico  upon  Micho.]  Here,  take  it  and  be  a 
man  at  last.  You  the  shop-boy  of  such  a  great  merchant 
and  not  find  out  a  little  thing  like  that.  Haven't  you  learned 
yet  how  to  steal  half  a  werschok?    Ha,  ha,  ha! 

[Micho  tries  to  free  himself  but  becomes  more  en- 
tangled in  the  cloth. 

Barssegh  [to  Mosi].  I  forbid  such  impudent  talk  in  my 
presence !    Be  silent,  or  I'll  show  you. 

Mosi.  That's  the  way  with  all  mankind.  They  never  appreciate 
good  intentions.  [Pointing  to  Micho.]  I  only  wanted  to 
make  something  of  him.  Go,  go,  my  son,  be  a  man ! 
Learn  from  your  master !  You  surely  see  how  much  money 
he  has  scraped  together!  [To  Barssegh:]  How  is  it  about 
eating?  It's  time  for  dinner!  Have  the  table  set;  I  have 
come  as  a  guest.  What  have  you  to-day  ?  Coal-soup,  per- 
haps, or  water-soup?  Yes,  yes;  you  will  entertain  me 
finely!      Ha.  ha! 

Barssegh  [aside].  This  confounded  fellow  is  drunk  again! 
[To  Micho:]  Get  out  of  the  room  ! 

^ Exit  Micho  middle  door. 


THE    RUINED    FAMILY 


Scene  III 


113 


Mosi.     From  this  stuff  you  can  make  a  shroud  for  yourself. 

To-day  or  to-morrow  you  must  die,  that's  sure. 
Barssegh.    You'd  better  be  still ! 

[Enter  Khali  at  left. 
Khali,    Do  you  know  the  latest  ? 
Barssegh.     What  has  happened? 
Khali,     What    has    happened?     Marmarow    was    betrothed 

yesterday. 
Barssegh,    No  ! 
Khali.    By  heaven ! 
Barssegh.    To  whom? 

Khali.     To  the  daughter  of  Ossep  Gulabianz. 
Barssegh,     Is  that  really  true? 
Khali,     Do   you   think   I   am   lying?     They    promised    him 

10,000    rubles    dowry.     I    always   said   you   should    have 

saved  something.    Now  you  have  it !    They  have  snatched 

him  away  from  you.     And  such  a  man,  too !     They  puff 

themselves  up  entirely  too  much.    Where  did  they  get  the 

money,  I  would  like  to  know  ? 

{Micho  appears  at  the  middle  door. 
Barssegh.     Run  right  off  down  to  the  Tapitach.^    You  know 

where  Ossep  Gulabianz's  store  is? 
Micho.    Gulabianz  ?    The  one  who  brought  money  to-day  ? 
Barssegh.    Yes,  that  one.    Go  and  look  for  him  wherever  he 

is  likely  to  be.    Tell  him  he  must  bring  the  rest  of  the  money 

at  once.    Now,  run  quickly.    \\^hat  else  do  I  want  to  say? 

Oh,  yes  [pointing  to  the  calico]  ;  take  that  winding-sheet 

with  you. 
Mosi.    Ha,  ha,  ha !    Listen  to  him ! 
Barssegh,    By  heaven !    What  am  I  chattering  about  ?    I  am 

crazed!     [Angrily,  to  Micho:]  What  are  you  gaping  at? 

Do  you  hear?    Take  this  calico.     Go  to  the  store  and  tell 

Dartscho  to  come  here.    Lively,  now  ! 

[Exit  Micho  zuith  goods. 
Barssegh  [going  on].     I  would  like  to  see  how  he  is  going  to 

give  10.000  rubles  dowry.     I  would  like  to  know  whose 

money  it  is? 

1  A  district  of  Tiflis. 

8 


114  ARMENIAN    LITERATURE 

Khali.    That  stuck-up  Salome  has  gotten  my  son-in-law  away 

from  me. 
Barssegh.    Never  mind.    I  will  soon  put  them  into  a  hole. 
Mosi.    Oh,  don't  brag  about  things  you  can't  perform.    What 
has  Ossep  done  to  you  that  you  want  revenge  ?    How  can 
Ossep  help  it  if  your  daughter  is  as  dumb  as  straw  and 
has  a  mouth  three  ells  long  ?    And  what  have  Micho's  ears 
to  do  with  it?    You  should  simply  have  given  what  the 
man  asked. 
Barssegh  [rising].    O  you  wretch,  you  ! 

Mosi.  Yes,  you  should  certainly  have  paid  it.  Why  didn't 
you  ?  For  whom  are  you  saving  ?  To-morrow  or  the  day 
after  you  will  have  to  die  and  leave  it  here. 

Barssegh.    Stop,  or 

Khali   [to  Mosi].     Why  do  you  anger  him?     Haven't  we 

trouble  and  anxiety  enough? 
Mosi.    Well,  I  will  be  still.    But  I  swear  that  this  young  man 
may  call  himself  lucky  that  he  has  freed  himself  from  you 
and  closed  with  Ossep.    Both  of  you  together  are  not  worth 
Ossep's  finger-tips. 
Barssegh.    Leave  me  in  peace  or  I  will  shake  off  all  my  anger 

on  to  you. 
Mosi.     What  can  you  do  to  me?    You  cannot  put  my  store 

under  the  hammer.    What  a  man  you  are,  indeed ! 
Barssegh.    A  better  man  than  you  any  day. 
Mosi.    In  what  are  you  better  ? 
Barssegh.     In  the  first  place,  I  am  master  of  my  five  senses, 

and  you  are  cracked. 
Mosi  [laughs] .    Ha,  ha,  ha !    If  you  were  rational  you  would 
not  have  said  that.     Am  I  crazy  because  I  show  up  your 
villanies?    You  are  wise,  you  say?     Perhaps  you  are  as 
wise  as  Solomon ! 
Barssegh.    I  am  wealthy. 

MosL  Take  your  money  and —  [Whispers  something  in  his 
ear.]  You  have  stolen  it  here  and  there.  You  have 
swindled  me  out  of  something,  too.  Me  and  this  one  and 
that  one,  and  so  you  became  rich!  You  have  provided 
yourself  with  a  carriage,  and  go  riding  in  it  and  make  your- 
self important.  Yes,  that  is  the  way  with  your  money. 
Did   your   father   Matus  come   riding  to  his   store  in   a 


THE    RUINED    FAMILY  115 

carriage,  eh  ?  You  say  you  are  rich  ?  True,  there  is 
scarcely  anyone  richer  than  you;  but  if  we  reckon  together 
all  the  money  you  have  gained  honorably,  we  shall  see 
which  of  us  two  has  most.  [Draining  his  parse  from  his 
pocket  and  slapping  i/.]  See!  I  have  earned  all  this  by  the 
sweat  of  my  brow.  Oh,  no,  like  you  1  collected  it  for  the 
church  and  put  it  in  my  own  pocket.  Are  you  going  to 
fail  again  soon  ? 

Barssegii.     Heaven  preserve  me  from  it! 

Mosi.  It  would  not  be  the  first  time.  When  you  are  dead  they 
will  shake  whole  sacks  full  of  money  in  your  grave  for 
you. 

Barssegh.    Will  you  never  stop  ? 

Khali.    Are  you  not  ashamed  to  make  such  speeches? 

Mosi.  Till  you  die  I  will  not  let  you  rest.  As  long  as  you  live 
I  will  gnaw  at  you  like  a  worm,  for  you  deserve  it  for 
your  villany.  W'hat !  Haven't  you  committed  every  crime? 
You  robbed  your  brother  of  his  inheritance ;  you  cheated 
your  partner;  you  have  repudiated  debts,  and  held  others 
to  false  debts.  Haven't  you  set  your  neighbors'  stores  on 
fire?  If  people  knew  everything  they  would  hang  you. 
But  the  world  is  stone-blind,  and  so  you  walk  God's  earth 
in  peace.  Good-by !  I  would  like  to  go  to  Ossep  and 
warn  him  against  you ;  for  if  he  falls  into  your  clutches 
he  is  lost. 

Scene  IV 

Barssegh.    Yes,  yes ;  go  and  never  come  back. 

Khali.     I  wish  water  lay  in  front  of  him  and  a  drawn  sword 

behind. 
Barssegh.    This  fellow  is  a  veritable  curse ! 
Khali.    Yes,  he  is,  indeed. 
•Barssegh.    The  devil  take  him !    If  he  is  going  to  utter  such 

slanders,  I  hope  he  will  always  do  it  here,  and  not  do  me 

harm  with  outsiders. 
Khali.    You  are  to  blame  for  it  yourself.    Why  do  you  have 

anything  to  do  with  the  good-for-nothing  fellow? 
Barssegh.    There  you  go  !    Do  I  have  anything  to  do  with  him  ? 

He  is  always  at  rny  heels,  like  my  own  shadow. 
Khali.    Can't  you  forbid  him  to  enter  your  doors? 


ii6  ARMENIAN    LIT]-:RATURE 

Barssegh.  So  that  he  will  not  let  me  pass  by  in  the  streets? 
Do  you  want  him  to  make  me  the  talk  of  the  town  ? 

Khali.    Then  don't  speak  to  him  any  more. 

Barssegh.  As  if  I  took  pleasure  in  it !  It  is  all  the  same  to  him 
whether  one  speaks  to  him  or  not. 

Khali.     What  are  we  to  do  with  him,  then? 

Barssegh  [angrily].  Why  do  you  fasten  yourself  on  to  me 
like  a  gadfly  ?  Have  I  not  trouble  enough  already  ?  [Beat- 
ing his  hands  together.]  How  could  you  let  him  escape? 
You  are  good  for  nothing ! 

Khali.  What  could  I  do.  then,  if  you  were  stingy  about  the 
money?  If  you  had  promised  the  10,000  rubles,  you 
would  have  seen  how  easily  and  quickly  everything  would 
have  been  arranged. 

Barssegh.  If  he  insists  upon  so  much  he  may  go  to  the  devil. 
For  10,000  rubles  I  will  find  a  better  man  for  my  daughter. 

Khali.  I  know  whom  you  mean.  Give  me  the  money  and  I 
will  arrange  the  thing  to-day. 

Barssegh  [derisii'ely].  Give  it!  How  easily  you  can  say  it! 
Is  that  a  mulberry-tree,  then,  that  one  has  only  to  shake  and 
thousands  will  fall  from  it?  Don't  hold  my  rubles  so 
cheaply  ;  for  every  one  of  them  I  have  sold  my  soul  twenty 
times. 

Khali.  If  I  can  only  get  sight  of  that  insolent  Salome,  I'll 
shake  a  cart-load  of  dirt  over  her  head.  Only  let  her  meet 
me!  [Exit,  left. 

Scene  V 

Barssegh  [alone].  And  you  shall  see  what  I  will  do!  Only 
wait,  my  dear  Ossep !  I  am  getting  a  day  of  joy  ready  for 
you  and  you  will  shed  tears  as  thick  as  my  thumb.  I  have 
been  looking  for  the  chance  a  long  time,  and  now  fate  has 
delivered  you  into  my  hands.  You  braggart,  you  shall  see 
how  you  will  lie  at  my  feet.  I  am  the  son  of  the  cobbler 
Matus.  There  are  certain  simpletons  who  shake  their  heads 
over  those  who  had  nothing  and  suddenly  amount  to  some- 
thing. But  I  tell  you  that  this  world  is  nothing  more  than 
a  great  honey-cask.  He  who  carries  away  the  best  part  for 
himself,  without  letting  the  others  come  near  it,  he  is  the 


THE    RUINED    FAMILY  117 

man  to  whom  praise  and  honor  are  due.    But  a  man  who 
stands  aside,  Hke  Ossep,  and  waits  till  his  turn  comes  is  an 

ass. 

E)itcr  Dartsclio. 

Barssegh.    Ah,  Dartscho  !    1  low  quickly  you  have  come ! 

Dartscho.  I  met  Micho  just  now,  and  he  told  me  that  you 
had  sent  for  me. 

Barssegh.  I  have  something  important  to  speak  with  you 
about.     [He  sits  dozvn.]     Where  were  you  just  now? 

Dartscho.  At  George's,  the  coal  man.  He  owed  us  some 
money,  and  I  have  been  to  see  him  seven  times  this  week 
on  that  account. 

Barssegh.  He  is  very  unpunctual.  But  how  does  it  stand? 
Has  he  paid  ? 

Dartscho.  Of  course  !  What  do  you  take  me  for  ?  I  stayed 
in  the  store  as  if  nailed  there,  and  when  a  new  customer 
came  in  I  repeated  my  demand.  There  was  nothing  left 
for  him  to  do  but  to  pay  me,  for  shame's  sake. 

B.vrssegh.  That  pleases  me  in  you,  my  son.  Go  on  like  that 
and  you  will  get  on  in  the  world.  Look  at  me !  There 
was  a  time  when  they  beat  me  over  the  head  and  called 
me  by  my  given  name.  Then  they  called  me  Barssegh, 
and  finally  "  Mr."  Barssegh.  When  I  was  as  old  as  you 
are  I  was  nothing,  and  now  I  am  a  man  who  stands  for 
something.  If  my  father,  Matus,  were  still  alive  he  would 
be  proud  of  me.  I  tell  you  all  this  so  that  you  will  spare 
no  pains  to  make  yourself  a  master  and  make  people  for- 
get that  you  are  the  son  of  a  driver.  A  son  can  raise  up 
the  name  of  his  father ;  he  can  also  drag  it  down  into  the 
dust. 

Dartscho.  You  see  best  of  all  what  trouble  I  take,  Mr.  Bars- 
segh. When  I  open  the  store  in  the  morning,  I  never  wait 
until  Micho  comes,  but  I  take  the  broom  in  my  hand  and 
sweep  out  the  store.  And  how  I  behave  with  the  cus- 
tomers, you  yourself  see. 

Barssegh.  Yes,  I  see  it ;  I  see  it,  my  son,  and  it  is  on  that 
account  I  am  so  good  to  you.  Only  wait  till  next  year  and 
you  shall  be  my  partner.  I  will  supply  the  money  and 
vou  the  labor. 


ii8  ARMENIAN    LITERATURE 

Dartscho.  May  God  give  you  a  long  life  for  that!  I  seem 
to  myself  like  a  tree  which  you  have  planted.  I  hope  I 
will  still  bear  fruit  and  you  will  have  your  joy  in  me.  Do 
you  know  that  I  have  gotten  rid  of  those  damaged  goods  ? 

Barssegh.     Is  it  possible? 

Dartscho.    It's  a  fact. 

Barssegh.     To  whom  have  you  sold  them? 

Dartscho.  To  a  man  from  Signach.  I  laid  two  good  pieces 
on  top  so  that  he  did  not  notice  it.    Let  him  groan  now. 

Barssegh.    And  how?    On  credit? 

Dartscho.  Am  I  then  crazy?  Have  I  ever  sold  damaged 
goods  on  credit,  that  you  make  such  a  supposition?  Of 
course  I  took  something  off  for  it,  but  made  believe  I  onl_j^ 
did  it  to  please  him.  He  paid  me  the  full  sum  at  once ;  and 
if  he  is  now  boasting  how  cheap  he  bought  the  goods,  I 
hope  he  will  sing  my  praises  also. 

Barssegh.  Do  you  know,  dear  Dartscho,  you  are  a  fine 
fellow?  Yes,  I  have  always  said  that  you  would  amount 
to  something. 

Dartscho.  God  grant  it!  What  commands  have  you,  Mr. 
Barssegh?    There  is  no  one  in  the  store. 

Barssegh.  Oh,  right!  I  had  almost  forgotten.  If  Ossep 
Gulabianz  comes  to  borrow  money,  give  him  nothing. 

Dartscho.    What  has  happened? 

Barssegh.    I  am  terribly  angry  at  him. 

Dartscho.  And  I  have  even  more  reason  to  be  angry  at  him ; 
he  is  altogether  too  stuck-up.     But  what  has  occurred? 

Barssegh.  I  will  show  him  now  who  I  am.  His  whole  busi- 
ness is  just  like  a  hayrick ;  a  match  is  enough  to  set  the 
whole  thing  ablaze. 

Dartscho.  I  would  not  be  sorry  for  ten  matches!  Tell  me 
what  I  can  do  about  it?    The  rest  I  know  already. 

Barssegh.  Think  of  it !  The  fellow  has  snatched  away  a 
fine  fat  morsel  from  my  very  mouth.  I  had  found  an 
excellent  husband  for  my  daughter.  For  a  whole  week 
we  carried  on  negotiations  with  him  and  everything  was 
near  final  settlement  when  this  Ossep  came  in  and  bid  over 
us.  On  the  very  same  day  he  betrothed  his  daughter  to 
the  man. 

Dartscho.    The  devil  take  him  for  it ! 


THE    RUINED    FAMILY  119 

Barssegh.    And  do  you  know,  also,  whose  money  he  is  going 

to  use?    It  is  my  money  he  is  going  to  give  him. 
Dartscho.    That  is  just  it !    That  is  it ! 
Barssegh.    Things  look  bad  for  his  pocket.    Now  he  is  going 

to  marry  off  his  daughter  and  put  himself  in  a  tight  place. 

Go,   therefore,   and  get  out  an  execution   against   him ; 

otherwise  nothing  can  be  squeezed  out  of  him. 
Dartscho.    We  shall  see.    I  will  go  at  once  and  demand  our 

money. 
Barssegh.     I  have  already  sent  Micho,  but  I  hardly  believe 

he  will  give  it  up  so  easily.    On  that  account  I  sent  for  you 

to  find  out  someone  who  can  help  us. 
Dartscho.     I   know  a  lawyer  who  can  manage  so  that  in 

three  hours  they  will  put  an  attachment  on  his  store. 
Barssegh.     Go  on  so  forever,  dear  Dartscho!     Yes,  I  have 

long  known  that  you  were  going  to  be  the  right  sort  of 

fellow ! 
Dartscho.    The  apprentice  of  a  right  good  master  always  gets 

on  in  the  world. 
Barssegh.    Go  quickly  then ;  lose  no  time. 
Dartscho.    I  will  not  waste  an  hour. 
Barssegh.    Go  !    May  you  succeed ! 

[Exit  Dartscho,  middle  door. 
Barssegh   [alone].     Yes,  yes,  friend  Ossep,  now  show  what 

you  can  do !     I  would  burn  ten  candles  to  have  you  in  my 

power.  [Exit,  right,  taking  the  account  book. 


Scene  VI 

Khali.     Salome. 

Khali  [entering  from  the  left].  Such  a  bold  creature  I  never 
saw  before  in  my  life!  [Calling  through  the  ivindow:\ 
Come  in  !  come  in  !  I  pray !  Do  you  hear,  Salome  ?  I 
am  calling  you.  Come  in  here  a  moment  [coming  back 
from  the  windozv].  She  is  coming.  Wait,  you  insolent 
thing!  I  will  give  you  a  setting-out  such  as  no  one  has 
ever  given  you  before! 

Salome  [dressed  in  the  latest  fashion,  ivith  a  parasol  in  her 


I20  ARMENIAN    LITERATURE 

hand;  enters  at  middle  door\.  Why  did  you  call  me? 
Good-morning!    How  are  you?  [They  shake  Iiands. 

Khali.  Thank  you.  Pray  sit  down.  [They  both  sit  dozvn.] 
So  you  have  betrothed  your  daughter? 

Salome.  Yes,  dear  Khali.  God  grant  that  we  soon  hear  of 
your  Nino's  like  good-fortune !  I  betrothed  her  last  even- 
ing. I  found  a  good  husband  for  her.  He  is  as  hand- 
some as  a  god.     I  can  scarcely  stand  for  joy ! 

Khali.     Yes,  make  yourself  important  about  it ! 

Salome  [offended].     What  is  this?     What  does  it  mean? 

Khali.     You  owed  us  a  favor,  and  you  have  done  it  for  us. 

Salome.     What  have  I  done  to  you? 

Khali.  You  could  not  do  more,  indeed.  You  have  cheated 
me  out  of  a  son-in-law.     Is  not  that  enough? 

Salome.  But,  my  dear  Khali,  what  kind  of  things  are  you 
saying  to  me  ?     What  do  you  mean  by  it  ? 

Khali.     Be  still !  be  still !     I  know  well  enough  how  it  was. 

Salome.  May  I  go  blind  if  I  know  what  you  are  talking 
about ! 

Khali.  Didn't  you  know  very  well  that  I  wished  to  give  my 
daughter  to  him? 

Salome.  I  don't  understand  you !  You  said  no  earthly 
word  to  me  about  it. 

Khali.  Even  if  I  have  not  said  anything  about  it,  someone 
has  certainly  told  you  of  it. 

Salome.     No  one  has  said  a  word  about  it. 

Khali.    She  lies  about  it,  beside !    Isn't  that  shameful  ? 

Salome.     Satan  lies.     What  are  you  accusing  me  of? 

Khali.  And  you  really  did  not  know  that  I  wished  to  give 
him  my  daughter? 

Salome.  And  if  I  had  known  it?  When  a  man  wants  to 
marry,  they  always  speak  of  ten,  and  yet  he  marries  only 
one. 

Khali.     So  you  knew  it  very  well?     Why  did  you  lie,  then? 

Salome.  You  are  out  of  your  head !  How  was  I  to  find  it 
out?  Did  you  send  word  by  anyone  that  you  were  going 
to  give  your  daughter  to  the  man  ?  In  what  way  am  I  to 
blame  for  it  ?  You  knew  as  much  as  I  did.  You  treated 
with  him  just  as  I  did  and  sent  marriage  brokers  to  him. 

Khali.     I  approached  him  first. 


T?IE    RUINED    FAMILY  121 

Salome.  O  my  dear,  the  flowers  in  the  meadow  belong  not 
to  those  who  see  them  first,  but  to  those  who  pluck  them. 

Khali.  You  did  not  wait.  Perhaps  I  would  have  plucked 
them. 

Salome.     And  why  didn't  you  pluck  them? 

Khali.  You  wouldn't  let  me.  Do  you  think  I  do  not  know 
that  you  promised  him  more  than  we  did? 

Salome.  May  I  go  blind!  Khali,  how  can  you  say  that? 
iHow  much  did  you  promise  him? 

Khali.  How  much  did  we  promise  him?  Ha!  ha!  as 
though  you  did  not  know  it !     Eight  thousand  rubles. 

Salome.  Then  you  promised  more  than  we  did,  for  we  can 
give  him  only  7,000. 

Khali.  You  surely  do  not  think  me  so  stupid  as  to  believe 
that ! 

Salome.  As  sure  as  I  wish  my  Xato  all  good  fortune,  what 
I  say  is  true. 

Khali.     And  you  think  that  I  believe  you? 

Salome.  What?  What  do  you  say?  Would  I  swear  falsely 
about  my  daughter? 

Khali.  Of  course  it  is  so !  Would  he  let  my  8,000  go  to 
take  your  7,000? 

Salome.  I  am  not  to  blame  for  that.  Probably  your  daugh- 
ter did  not  please  him,  since  he  did  not  want  her. 

Khali.  What  fault  have  you  to  find  with  my  daughter?  As 
though  yours  were  prettier,  you  insolent  woman,  you ! 

Salome  [standing  tip].  You  are  insolent!  Is  it  for  this  you 
called  me  in?  Can  your  daughter  be  compared  to  my 
Nato?  Is  it  my  fault  that  your  daughter  has  a  wide 
mouth  ? 

Khali.  You  have  a  wide  mouth  yourself ;  and  your  forward 
daughter  is  not  a  bit  prettier  than  mine ! 

Salome.  What!  you  say  she  is  forward?  Everyone  knows 
her  as  a  modest  and  well-behaved  girl,  while  everybody 
calls  yours  stupid.  Yes,  that  is  true ;  and  if  you  want  to 
know  the -truth,  I  can  tell  it  to  you — it  is  just  on  that  ac- 
count that  he  would  not  have  her. 

Khali.  Oh,  you  witch,  you !  You  have  caught  the  poor 
young  man  in  your  nets  and  deceived  him.  I  would  like 
to  know  where  you  are  going  to  get  the  7,000  rubles. 


122  ARMENIAN    LITERATURE 

Salome.     That  is  our  affair.     I  would  rather  have  broken  my 

leg  than  to  have  come  in  here. 
Khali.     He  is  up  to  the  ears  in  debt  and  is  going  to  give  such 

a  dowry! 
Salome   [cojning  back].     Even  if  we  are  in  debt,  we  have 

robbed  nobody,  as  you  have. 
Khali  [springing  up].     'Tis  you  who  steal;  you!     You  are  a 

thief !     Look  out  for  yourself  that  I  do  not  tear  the  veil 

off  your  head,  you  wicked  witch,  you  ! 
Salome    [holding   her   veil   tozvard    her].     Try    it    once.     I 

would  like  to  see  how  you  begin  it.     You  have  altogether 

too  long  a  tongue,  and  are  only  the  daughter-in-law  of 

the  cobbler  Matus. 
Khali.     And  what  better  are  you?     You  are  a  gardener's 

daughter,  you  insolent  thing! 
Salome.     You  are  insolent,  yourself!     Do  not  think  so  much 

of  yourself — everyone  knows  that  you   have  robbed  the 

whole  world,  and  only  in  that  way  have  gotten  up  in  the 

world. 
Khali.     Oh,  you  good-for-nothing ! 

[Throws  herself  on  Salome  and  tears  her  veil  off. 
Salome.     Oh !  oh  !  [Gets  hold  of  Khali' s  hair. 

Khali.     Oh!  oh! 
Salome.     I'll  pull  all  your  hair  out! 

[Astonished,  she  holds  a  lock  in  her  hand. 

Enter  Ossep. 

OssEP.     What  do  I  see  ? 

Khali  [tearing  the  lock  from  Salome's  hand] .    May  I  be  blind ! 

[Exit  embarrassed. 
Salome  [arranging  her  veil].    Oh,  you  monkey,  you! 
Ossep.     What  is  the  meaning  of  this  ? 
Salome.     God  only  knows  how  it  came  to  this.     I  was  walking 

quietly  in  the  street  and  she  called  me  in  and  tore  the  veil 

from  my  head  because  I,  as  she  said,  took  her  daughter's 

suitor  away  from  her. 
Ossep.     It  serves  you  right !     That  comes  from  your  having 

secrets  from  me  and  promising  him  7,000  rubles  instead 

of  6,000. 


THE    RUINED    FAMILY  123 

Salome.  I  would  rather  have  broken  a  leg  than  come  into  this 
horrid  house.  I  did  it  only  out  of  politeness.  I  wish  these 
people  might  lose  everything  they  have  got  [pinning  her 
Tcil\.  At  any  rate,  I  punished  her  for  it  by  pulling  off  her 
false  hair.  If  she  tells  on  herself  now,  she  may  also  tell 
about  me.  She  got  out  of  the  room  quickly,  so  that  no  one 
would  find  out  that  her  hair  was  as  false  as  everything  else. 

OssEP.  It  would  be  best  for  us  if  the  earth  opened  and  swal- 
lowed us  up. 

Salome  [crying].     Am  I,  then,  so  much  to  blame  here? 

OssEP.  Really,  you  look  splendid  !  Go !  go !  that  no  one  sees 
you  here.  It  is  not  the  first  time  that  you  have  put  me  in 
a  dilemma.  Go !  and  pray  God  to  change  noon  into  mid- 
night and  make  the  streets  dark,  so  that  no  one  sees  that 
you  have  a  torn  veil  on  your  head. 

Salome  [wiping  aivay  her  tears] .  God  only  knows  everything 
I  have  to  suffer  from  you  ! 

OssEP  [alone].  Great  heaven!  how  this  world  is  arranged! 
When  one  trouble  comes  to  a  man  a  second  comes  along, 
too,  and  waits  at  his  door.  When  I  am  just  about  ready 
to  cope  with  the  first,  in  comes  the  second  and  caps  the  cli- 
max. I  don't  know  which  way  to  turn  with  all  my  debts ; 
and  now  this  women's  quarrel  will  be  laid  at  my  door. 


Scene   VII 

Barssegh  [coming  in,  angry].     I  will  show  him  that  I  am  a 

man ! 
Ossep.     Good-morning ! 
Barssegh.     I  want  neither  "  good-morning "  nor  any  other 

wish  from  you.     You  have,  I  suppose,  come  to  help  your 

wife.     Give  me  a  blow,  too,  so  the  measure  will  be  full. 

This  is  surely  the  interest  on  the  money  you  owe  me. 
Ossep.     Calm  yourself.     What,  indeed,  do  you  want? 
Barssegh.     Do  you,  then,  believe  that  I  will  overlook  my  wife's 

hair  being  pulled  out  ?     That  I  will  not  pardon. 
Ossep.     What  is  there  to  pardon?     Your  wife  tore  my  wife's 

veil  from  her  head. 
Barssegh.    A  veil  is  not  hair. 


124  ARMENIAN    LITERATURE 

OssEP.     For    heaven's    sake,    stop !     Is   a   women's    spat    our 

affair  ? 
Barssegh.     Say  what  you  wish,  but  I  will  do  what  pleases 

me. 
OssEP.     Calm  yourself ;  calm  yourself. 
Barssegh.     Yes,  yes ;  I  will  calm  you,  too. 
OssEP.     Believe  me ;  it  is  unworthy  of  you. 
Barssegh.     She  has  torn  her  veil,  he  says.     What  is  a  veil, 

then?     A  thing  that  one  can  buy,  and  at  most  costs  two 

rubles. 
OsSEP.     The  hair  was  also  not  her  own.     Why  do  you  worry 

yourself  about  it?     For  a  two-ruble  veil  she  tore  a  two- 
kopeck  band.     The  band  is  there,  and  she  can  fasten  the 

hair  on  again. 
Barssegh.     No,  you  can't  get  out  of  it  that  way.     I  will  not 

pardon  her  for  this  insolence. 
OssEP  [aside].     Great  heaven  ! 
Barssegh.     You'll  see  !  you'll  see ! 

OssEP.     Do  what  you  will !     I  did  not  come  to  you  on  that  ac- 
count.    You  sent  for  me  by  Micho  ? 
Barssegh.     Yes,  you  are  right.     Have  you  brought  me  my 

money  ?     Give  it  to  me,  quick  ! 
OssEP.     How  you  speak  to  me !     Am  I  your  servant,  that  you 

speak  so  roughly?     You  surely  do  not  know  whom  you 

have  before  you.     Look  out,  for  if  I  go  for  you,  you  will 

sing  another  tune. 
Barssegh.     That  has  not  happened  to  me  yet !     He  owes  me 

money,  and  even  here  he  makes  himself  important ! 
OssEP.     Do  you  think  because  I  owe  you  money  I  shall  stand 

your  insults?     I  speak  politely  to  you,  and  I  demand  the 

same  from  you. 
Barssegh.     Enough    of    that!     Tell    me    whether   you    have 

brought  the  money  or  not. 
OssEP.     Have  I  ever  kept  back  f rotn  you  any  of  your  money  ? 

Why  should  I  do  it  to-day  ? 
Barssegh.     Then  give  it  to  me  now. 

OssEP.     You  said  at  that  time 

Barssegh.     I  know  nothing  of  that  time. 

OssEP.     What  is  the  matter  with  you  ?     You  speak  as  if  in  a 

dream. 


THE    RUINKD    FAMILY 


125 


Barssegh.  Whether  I  speak  as  in  a  dream  or  not,  give  me  the 
money,  and  have  done  with  it. 

OssEP  [takes  a  chair  and  sits  dozoi].  You  are  mistaken,  my 
dear  Mr.  Barssegh  ;  you  are  mistaken.     Sit  down,  pray. 

Barssegh  [ironically].     Thank  you  very  much. 

OssEP.     You  will  surely  not  take  back  your  word  ? 

Barssegh.     Hand  over  the  money. 

OssEP.  What  has  happened  to  you  ?  You  speak  like  a  mad- 
man. 

Barssegh.     It  is  all  the  same  to  me  however  I  speak. 

OssEP.  When  I  gave  you  the  5,000  rubles  that  time,  did  not 
you  say  that  I  was  to  pay  the  rest  in  a  month  ? 

Barssegh  [sitting  dozvn].  And  if  I  did  say  so,  what  does  it 
amount  to?     I  need  it  now. 

OssEP.  You  should  have  said  so  at  the  time  and  I  would  not 
have  paid  out  my  money  in  other  ways.  How  comes  it 
that  you  demand  it  so  suddenly?  I  am  no  wizard,  I  am 
sure,  to  procure  it  from  the  stars  for  you. 

Barssegh.  You  may  get  it  wherever  you  want  to.  I  need  it, 
and  that  settles  it. 

OssEP.  Just  heaven !  Why  did  you  give  me  a  month's  grace 
and  reckon  on  an  additional  twelve  per  cent,  for  it  ? 

Barssegh.  What  kind  of  grace  ?  Have  you  anything  to  show 
for  it  ? 

Ossep.  Isn't  your  word  enough?  Why  do  we  need  a  paper 
in  addition? 

Barssegh.     I  didn't  give  you  my  word. 

Ossep.  What?  You  did  not  give  it?  You  admitted  it  just 
a  few  minutes  ago. 

Barssegh.     No,  I  said  nothing  about  it. 

Ossep  [standing].  My  God!  what  do  I  see  and  hear?  You 
are  a  merchant  and  tread  your  word  under  foot.  Shame 
on  you  !  [Takes  him  by  the  arm  and  leads  him  to  the  mir- 
ror.]    Look!   look  at  your  face !    Why  do  you  turn  pale? 

Barssegh.     Let  me  go ! 

Ossep  [holding  him  fast  by  the  sleeve].  How  can  you  be  so 
unscrupulous  ?     Look  I     How  pale  your  lips  are ! 

Barssegh.  Let  me  go!  [Freeing  himself.]  You  act  exactly 
as  though  you  were  the  creditor. 

Ossep.     No,  vou  are  the  creditor.     I  would  rather  be  swallowed 


•  126  ARMENIAN    LITERATURE 

up  alive  by  the  earth  than  be  such  a  creditor  as  you  are. 
What  do  you  think  you  will  be  in  my  eyes  after  this  ? 

Barssegh.  I  tell  you,  hand  out  my  money  or  I  will  lay  your 
note  before  the  court  immediately !  I  would  only  like  to 
know  where  you  are  going  to  get  the  dowry  for  your  daugh- 
ter. You  will  pay  over  my  money  to  your  son-in-law,  will 
you,  and  give  me  the  go-by  ? 

OssEP.  Give  yourself  no  trouble !  Even  if  you  should  beg  me 
now,  I  would  not  keep  your  money.  To-morrow  at  this 
time  you  shall  have  it,  and  then  may  the  faces  turn  black 
of  those  who  still  look  at  you. 

Barssegh.     I  want  it  at  once. 

OssEP.  Then  come  with  me.  You  shall  have  it.  The  sooner 
a  man  is  rid  of  a  bad  thing,  the  better  it  is.  Give  me  the 
note !  No,  don't  give  it  to  me,  for  you  don't  trvist  me. 
You  are  not  worthy  of  trusting  me.  Take  it  yourself  and 
come  with  me.  We  will  go  at  once  to  the  bazaar,  sell  it, 
then  you  can  have  your  money.  I  may  lose  something  by 
it.  It  makes  no  difference.  It  is  easier  to  bear  this  mis- 
fortune than  to  talk  to  you.     Do  you  hear?     Shall  we  go? 

Barssegh.     What  do  you  mean? 

OssEP.    Get  the  note,  I  tell  you  !    Don't  you  hear  ? 

Barssegh.     What  kind  of  a  note? 

OssEP.     Rostom's  note. 

Barssegh.     Rostom's  note?     What  is  this  note  to  you? 

OssEP.  What  is  it  to  me  ?  It  is  no  word,  indeed,  that  you  can 
deny.     It  is  a  document. 

Barssegh.  What  is  it  to  you  that  I  have  this  document  in  my 
hands  ?     That  is  mine  and  Rostom's  business. 

OssEP.  Yours  and  Rostom's  business!  [Pauses.]  It  is,  I 
see,  not  yet  enough  that  you  lie.  You  are  a  thief  and  a 
robber  beside.  What  people  say  of  you  is  really  true ; 
namely,  that  you  have  robbed  everybody,  and  by  this  means 
have  acquired  your  wealth.  Yes,  it  is  true  that  you  have 
ruined  twenty-five  families ;  that  you  have  put  out  their 
candle  and  lighted  yours  by  it.  Now  I  see,  for  the  first 
time,  that  everything  that  people  say  about  you  is  true. 
Now  I  believe,  indeed,  that  these  chairs,  this  sofa,  this  mir- 
ror, your  coat,  your  cane — in  a  word,  every  article  that  you 
call  yours — represents  some  person  you  have  robbed.  Take 


THE    RUINED    FAMILY 


127 


my  bones  and  add  to  them.  Make  the  measure  full.  You 
have  made  your  conscience  a  stone  and  will  hear  nothinj:^ ; 
but  I  tell  you,  one  day  it  will  awake,  and  every  object  that 
lies  or  stands  here  will  begin  to  speak  and  hold  up  to  you 
your  villanies.  Then  you  can  go  and  justify  yourself  be- 
fore your  Maker.  Shame  upon  him  who  still  calls  you  a 
human  being!  [Exit  by  the  middle  door. 

Barssegh.     Ha !  ha !  ha !  [Exit  at  the  right. 

Curtain. 


ACT  THIRD 

Scene  I — Ossep's  House 

Nato  [stands  before  the  uiirror  elegantly  dressed,  and,  zvhile 
she  pri)iks,  Jiiiiiis  a  European  melody.  Then  she  draws 
out  of  her  pocket  a  little  photograph  and  speaks  to  herself 
zi'liilc  looking  in  the  mirror].  O  my  treasure!  my  treas- 
ure !  {Presses  the  photo  to  her  breast  and  kisses  it.]  Mon 
cher!  Come;  we  will  dance.  [Dances  around  the  table.] 
Tra-la-la,  Tra-la-la.  [Sits  down  at  the  right.]  Alexander ; 
my  Alexander;  dear  Alexander!  Yes,  you  are  really  an 
angel.  Why  are  you  so  handsome  ?  You  have  black  eyes 
and  I  also  have  l3lack.  Then  arched  eyebrows  just  like 
me.  [Touches  her  eyebrozvs.]  A  pretty  little  mustache, 
which  T  lack.  Which  of  us  is  more  beautiful,  I  or  you? 
You  are  handsomest ;  no,  I  am  handsomest  [springing  up]. 
We  will  see  at  once. 

[Looks  at  herself  in  the  uiirror  and  then  at  the  photo- 
graph.    Enter  Alexander  at  the  middle  door. 

Nato   [ivithout  noticing  Alexander].     No,  you  are  the  more 

beautiful!  [Kisses  the  photograph. 

[Alexander  approaches  softly  and  kisses  Nato. 

'Nato  [frightened].     Oh! 

Alexander.  No,  you  are  the  more  beautiful,  Natalie,  dear. 
Ma  chere  Nathalie! 

Nato.     O  mon  cher  Alexandre!     How  you  frightened  me! 

Alexander  [putting  his  arm  around  her].  Let  me  kiss  you 
again,  and  your  fright  will  pass  away.  [Kisses  her.] 
Give  me  a  kiss  just  once! 

Nato  [kissing  him].     There,  you  have  one. 

Alexander.     Well  I  ought  to  allow  you  to  kiss  me.     Am  I 
not  worth  more  than  that  piece  of  paper? 
[Takes  her  by  the  hand;  they  sit  down  on  sofa  at  the  right. 

Nato.     They  have  come  to  congratulate  us. 

128 


THE    RUINED    FAMILY  129 

Alexander.  Yes,  your  grandmother,  your  aunts,  and  your 
cousins.     Nato,  shall  you  give  evening  parties  like  this? 

Nato  [smiling].  Ha!  ha!  ha!  No  such  soirees  as  this,  my 
dear  Alexander.  Two  evenings  every  month  we  will  give 
little  dances,  either  on  Tuesdays  or  Thursdays.  Which  is 
better?  Do  you  not  think,  Alexander,  that  Thursday  will 
be  best  ? 

Alexander  [with  a  grimace].  As  you  wish,  chere  Nathalie. 
If  you  like,  you  can  give  a  soiree  every  week. 

Nato.  No,  twice  a  month  is  better.  Sophie,  who  is  now 
Madame  Jarinskaja,  gives  only  two  soirees  in  a  month. 

Alexander.     Very  well,  Nato  dear. 

Nato.  That  is  agreed,  then.  And  every  Thursday  we  will 
dance  at  the  Casino.  [Alexander  makes  another  grimace.] 
Mind,  now !  every  Thursday. 

Alexander.     Do  you  like  to  visit  the  Casino? 

Nato  [laying  her  hand  on  his  shoulder].  Who  doesn't  like  to 
visit  it?  Is  there  another  place  where  one  can  amuse  one's 
self  better?  The  beautiful  long  salon!  the  boudoir!  tlie 
beautiful  music  and  the  rich  costumes !  How  beautiful 
they  all  are!  [Embracing  Alexander.]  We  will  dance 
together,  and  when  we  are  tired,  we  will  go  into  the  mirror- 
room  and  rest  ourselves  and  talk  and  laugh. 

Alexander.  And  then  we  will  dance  again  and  rest  ourselves, 
and  talk  and  laugh  again. 

Nato.  It  will  be  splendid  !  [Kisses  him.]  I  will  dress  beau- 
tifully d  la  mode,  so  that  everyone  will  say,  "  Look !  look ! 
what  a  charming  woman  Madame  Marmarow  is !  "  And 
then,  dear  Alexander,  we  will  subscribe  for  a  box  at  the 
theatre  for  Fridays. 

Alexander  [making  another  grimace  aside].  She's  piling  it 
on. 

Nato.  And  do  you  know  where?  In  the  upper  tier  at  the 
left,  near  the  foyer. 

Alexander.  Wouldn't  it  be  better  to  subscribe  for  two  even- 
ings a  week  ? 

Nato.     Wouldn't  it  cost  too  much? 

Alexander.     What  has  that  to  do  with  it?     Do  you  think  I 
could  deny  you  any  pleasure?     No!  no!  you  shall  have 
everything. 
9 


130 


ARMENIAN    LITERATURE 


Nato  [embracing  him].     Cher  Alexandre !  do  you  really  love 

me  so  much  ? 
Alexander.     I  cannot  tell  you  at  all  how  much  I  love  you. 

Right  at  our  first  meeting  I  fell  in  love  with  you ! 
Nato.     I  don't  believe  it !  I  don't  believe  it !     All  young  men 

talk  so ! 
Alexander.     Ha!  ha!  ha!     Do  you  think  I  am  like  them? 

With  them  the  tongues  have  nothing  to  do  with  the  heart ; 

but  my  tongue  speaks  what  is  here ! 

[Strikes  himself  on  the  breast. 
Nato  [ironically].     I  know  !  I  know  !     If  1  had  no  dowry  you 

would  not  marry  me. 
Alexander.     Nato  dear,  you  wrong  me !  ma  chcre!     As  if  the 

dowry  made  any  difference !  Fi  done! 
Nato.  Then  you  really  love  me  so  much  ? 
Alexander.     Very,  very  much,  Nato  dear.     You  can  put  me 

to  the  test  if  you  will. 
Nato.     Do  you  know,  my  piano  is  not  fit  to  use ! 
Alexander    [smoothing    his   hair — aside].     Something   new 

again. 
Nato.     Buy  me  a  new  piano.     To-day  I  saw  one  at  a  store ; 

it  cost  500  rubles. 
Alexander.     Five  hundred  rubles !     You  cannot  buy  a  decent 

piano  for  that  I 
Nato.     Dear  Alexander! 
Alexander.     Be  patient  awhile,  Nato  dear.    One  of  my  friends 

brought  a  piano  from  abroad  that  cost  1,000;  yes,  even 

1,500  rubles. 
Nato.     My  sweetheart;  my  dear  sweetheart!     [Kissing  him.] 

I  will  come  right  back.     [Rises.]     I  must  go  and  prepare 

for  our  reception  or  mamma  will  be  angry.     Tra-la-la. 

[Exit  at  left. 
Alexander  [alone,  springing  np].     Ha!  ha!  ha!  soirees,  balls 

at  the  club,  box  at  the  theatre,  dresses  and  ornaments  after 

the  latest  fashion!     Am  I  a  millionaire?     I  would  have 

nothing  against  it  if  I  had  the  money  to  do  it.     She  acts 

as  though  she  was  going  to  bring  50,000  rubles  dowry  into 

the  house.     No,  Natalie,  that  will  all  come  later.     In  ten 

or  twenty  years,  perhaps,  I  will  set  up  a  carriage ;  but  it  is 

not  even  to  be  thought  of  now.     Indeed,  I  don't  know 


THE    RUINED    FAMILY  131 

where  it  will  lead  to  if  she  makes  such  demands  on  mc  every 
day.  It  will  lead  to  quarrels  and  unpleasantness,  and  it 
will  be  all  up  with  my  economizing.  No,  indeed,  Natalie, 
it  will  be  no  easy  thing  to  satisfy  you.  Why  did  I  not 
think  of  this  sooner?  Let  her  talk,  and  demand  what  she 
will.    I  will  do  what  pleases  me. 

Nato  [enter  right;  speaks  to  someone  behind  the  scenes].  I 
will  come  at  once.  I  am  coming.  Come,  Alexander,  let 
us  go  into  the  garden.  Mamma  must  go  upstairs,  and  the 
guests  will  be  all  alone  in  the  garden. 

Alexander.  I  am  waiting  for  your  father,  Nato  dear.  I  have 
something  important  to  discuss  with  him. 

Nato.  Why,  we  will  soon  return,  and  by  that  time  father  will 
be  home.     Do  you  want  to  sit  here  alone? 

Alexander.     Well,  we  will  go. 

Nato.  Come !  come !  I  want  to  introduce  you  to  my  coquet- 
tish aunt. 

[Mimics  her  ivhile  making  a  courtesy,  and  makes  faces. 
Alexander,  shaking  his  head,  goes  out  with  Nato 
noisily  through  middle  door. 

Scene  II 

Salome.     Chacho. 

Chacho.  No,  indeed,  Salome.  She  behaves  too  boldly.  You 
must  give  her  a  warning.  Such  self-confidence  I  have 
never  before  seen  in  a  girl. 

Salome.     That  is  all  a  matter  of  fashion !     What  is  to  be  done  ? 

[ShufHing  the  cards. 

Chacho  [seating  herself].  When  one  thinks  how  the  times 
have  changed,  one  grows  dizzy !  When  I  was  engaged, 
my  love,  I  dared  not  open  my  mouth ;  it  was  as  if  they  had 
put  a  lock  on  it.  Indeed,  I  dared  not  look  anyone  in  the 
face,  even,  and  kept  my  eyes  always  cast  down,  as  if  glued 
fast  to  the  floor. 

Salome.  How  could  anyone  endure  all  that?  The  eyes  are 
made  to  look  with,  I  hope,  and  the  tongue  to  speak !  I 
wouldn't  have  borne  it.  It  is  well  that  those  times  are 
past.     I  should  die  of  such  a  life. 


132 


ARMENIAN    LITERATURE 


Chacho.  Oh,  your  present  times  are  the  true  ones !  Isn't  this 
shameful,  now,  what  goes  on  here?  All  the  money  that 
the  husband  can  make  in  a  week,  the  wife  loses  at  play  in 
a  single  evening.  Is  that  widow,  the  stout  one,  going  to 
play  with  you?     She  is  surely  more  than  fifty  years  old. 

Salome.     Of  course!  we  wouldn't  play  at  all  without  her. 

Chacho.  That  is  the  best  of  all.  Why,  she  has  a  married 
daughter  as  old  as  you  are ! 

Salome.  What  of  that?  Whoever  has  money  can  always 
play.  But  what  do  you  say  to  the  wife  of  blind  Gigoli? 
She  hasn't  enough  to  eat,  but  gives  herself  airs  before  us 
just  the  same. 

Chacho.  Don't  talk  to  me  about  her !  A  few  weeks  ago  she 
pawned  a  silver  pitcher  to  one  of  our  neighbors  for  five 
rubles  without  her  husband's  knowledge.  God  punished 
her  for  it,  for  that  same  evening  she  lost  it  all  at  cards.  I 
should  like  to  know  how  she  is  going  to  redeem  the  pitcher. 

Salome  {arranging  her  dress  before  the  mirror^.  Yes,  yes; 
no  one  can  take  her  measure  better  than  I. 

[Enter  Ossep. 

OssEP  [angrily'].     And  what  have  you  gotten  ready  for  again? 

Salome,  What  was  to  be  done?  Look  and  see  how  many 
guests  there  are  in  the  garden  ! 

Ossep.  It  was  very  wrong  of  them  to  come  here.  Has  no  one 
invited  them,  then  ?     They  should  have  asked  me  first. 

Salome.  You  are  a  singular  being !  We  have  betrothed  our 
daughter  and  they  were  obliged  to  come  and  congratulate 
us. 

Ossep.  Congratulate!  As  though  my  joy  went  to  their  hearts! 
On  the  contrary,  they  would  enjoy  it  if  I  had  a  misfortune ; 
they  could  put  their  heads  together  and  criticise  and  laugh 
at  me. 

Chacho.  What  are  you  so  ill-humored  about?  For  the  last 
two  days  you  have  been  intolerable. 

Ossep.  If  I  could  unbosom  myself  to  you  and  show  you  my 
heart,  you  would  comprehend  what  the  cause  of  it  is. 

Chacho.     God  protect  you  from  all  evil ! 

Ossep.  Am  I  not  right?  Tell  me  yourself!  This  is  not  the 
time  for  card-playing.  Why  have  they  come,  then?  If 
they  wished  to  congratulate  us,  they  could  come  separately. 


THE    RUINED    FAMILY  133 

How  docs  it  happen  that  they  all  thought  of  us  at  once? 
Perhaps  each  has  sent  word  to  the  other  that  Salome  has 
betrothed  her  daughter  and  they  have  all  taken  advantage 
of  the  opportunity  to  come.  Of  course  only  for  the  sake 
of  those  damned  cards !  This  one  or  that  one  has  probably 
been  invited  by  her  [pointing  to  Salome].  She  sent  word 
to  them,  "  Come  to  us,  I  pray !  X  and  Z  are  already  here." 
[To  Salome:]     Say,  isn't  that  so? 

Salome.  What  nonsense  he  talks !  Ought  they  not  to  know 
at  your  uncle's  house  that  we  have  betrothed  our  daughter? 
I  was  obliged  to  give  them  some  information  about  it,  was 
I  not? 

OssEP.     And  to  whom  beside? 

Salome.  Whom  else?  Your  cousins.  And  I  have  just  sent 
for  your  sister-in-law. 

OssEP  [anxiously] .  For  what  purpose  ?  She  could  have  come 
another  time  just  as  well. 

Salome.  How  useless  it  is  to  talk  so !  You  understand  noth- 
ing at  all  about  the  matter.  Your  relatives  would  take  of- 
fence in  every  possible  way  if  I  did  not  invite  them.  They 
would  not  speak  to  me  for  a  year! 

Ossep.  Great  heaven  !  I  wish  they  were  struck  blind  !  [Sits 
dozvn  and  pulls  at  the  end  of  the  table-cloth.]  I  would 
take  pleasure  in  throwing  them  all  out ! 

Salome.     I  have  no  time  to  dispute  with  you. 

[Exit  at  left,  angry. 

Ossep.  Great  heaven  !  have  women  been  created  only  to  bleed 
the  men? 

Chacho.  Don't  excite  yourself  so,  dear  Ossep.  What  you 
say  is  in  every  way  pure  facts.  But  you  must  overlook 
something  now  and  then.  It  can't  be  helped  now ;  they 
are  all  here  ;  you  cannot  chase  them  out  of  the  house.  The 
whole  city  would  be  stirred  up  about  it. 

Ossep.  And  what  will  people  say  when  to-morrow  or  the 
day  after  my  creditors  come  and  chase  me  out  of  my  house? 

Chacho.     Oh,  don't  talk  about  such  things! 

Ossep  [sittittg  dozvn  at  the  card-table].  That's  easily  said. 
But  let  me  tell  you,  I  feel  as  though  the  house  was  going  to 
fall  down  on  top  of  me. 

Chacho.     What  has  happened,  Ossep? 


134 


ARMENIAN    LITERATURE 


OssEP.  They  say  Barssegh  Leproink  has  brought  action 
against  me. 

Chacho.     What  ?     Brought  action  against  you  ? 

OssEP.  I  owe  him  money,  and  on  that  account  he  holds  the 
knife  at  my  throat. 

Chacho.     God  bless  me ! 

OssEP.  The  wicked  fellow  has  my  note,  and  another  security 
beside,  and  yet  he  will  not  wait. 

Chacho.  His  match  for  wickedness  cannot  be  found  in  the 
whole  world. 

OssEP.  No,  not  another  such  miserable  scoundrel !  I  expect 
every  moment  to  be  notified,  and  have  no  idea  where  I  can 
get  the  money.  Everyone  I  have  asked  to  help  me  has  re- 
fused me.  I  can  borrow  no  more  on  my  note,  and  I  cannot 
sell  my  goods  at  half  price.  That  everyone  must  under- 
stand. They  all  show  their  claws  as  soon  as  they  find  out 
the  position  I  am  in.  Salome  is  to  blame  for  all  this ;  the 
7,000  rubles  she  promised  is  the  cause  of  it  all.  I  would 
like  to  know  who  will  pay  them  to  him  now. 

Chacho.  You  talk  nonsense !  You  will  make  your  daughter 
unhappy  forever,  Ossep. 

OssEP.  I  am  still  more  unhappy  myself.  But  let  us  see  what 
the  coming  day  brings  forth.  I  still  have  hope  of  one. 
Perhaps  he  will  supply  me  with  money. 

Chacho.  How  could  you  trust  the  scamp  so  blindly  ?  Is  such 
want  of  thought  consistent  with  reason  ? 

OssEP.  What  is  the  use  of  reason  in  this  ?  I  have  always  said 
I  could  not  stand  the  expense  that  now  everybody  assumes. 
If  a  man  conducts  his  business  honestly,  he  makes  little 
profit ;  and  as  for  a  dishonest  business,  I  am  not  fit  for  that ! 
So  I  have  suffered  one  reverse  after  another;  and  where 
I  was  most  vulnerable  I  have  been  hit  at  last. 

Chacho.  Heavens  !  what  do  I  hear  ?  Why  don't  I  sink  into 
the  earth  ? 

Ossep.  In  our  line  of  trade  only  a  few  persons  carry  on  their 
business  with  their  own  money.  Most  of  us  have  to  bor- 
row. When  I  sell  goods  to  one,  I  pay  my  debt  to  the  other. 
I  sell  goods  to  the  third  and  pay  to  the  fourth ;  and  so  it 
goes  in  a  circle,  like  a  wheel  drawing  water,  until  one  falls 
in  the  hands  of  a  man  who  draws  the  needle  out  of  the  knit- 


THE    RUINED    FAMILY  135 

tins  and  everything  falls  in  pieces.  Who  is  in  a  position 
to  fight  against  such  conditions  ?  One  must  pay  the  store 
rent  and  the  clerk's  salary,  and  beside  that  the  interest  on 
the  working  capital.  Then  there  are  the  goods  that  are 
spoiled  or  stolen — and  here  at  home !  [Striking  the  cards. ] 
All  this  rubbish  and  more  beside!  [Striking  the  table 
again.]  And  the  women  are  to  blame  for  all  this;  if  my 
wife  had  not  promised  7,000  rubles,  without  my  knowledge, 
the  betrothal  would  not  have  taken  place,  and  this  bad  luck 
would  not  have  come  to  me.  But  where  docs  one  find 
among  our  women  insight  and  forethought?  For  model 
women  give  me  some  foreign  countries.  There  the  women 
stand  by  the  men  in  everything:  the  wife  of  a  cook  is  a 
cook ;  the  wife  of  a  writer,  a  writer ;  the  wife  of  a  merchant 
is  in  every  case  a  merchant.  They  earn  jointly  and  spend 
jointly.  With  us  the  man  is  here  only  to  make  money  for 
them,  so  that  they  [striking  the  tabic]  may  kill  time  with 
foolish  things  like  this. 

Chacho.  Say,  rather,  that  times  arc  changed  ;  for  the  men  also 
sit  at  the  club  all  day  and  play  cards. 

OssEP.  Ho !  ho !  As  though  women  did  not  play  cards  also ! 
Formerly  the  cards  were  solely  our  diversion  ;  but  they  have 
taken  them  away  from  us.  Don't  worry  yourself;  with 
God's  help  they  will  be  learning  to  play  billiards.  Why  do 
you  dwell  upon  the  fact  that  the  men  play  cards  ?  One  in 
a  thousand  plays ;  while  of  a  thousand  women,  nine  hundred 
play.  Men  are  always  more  moderate.  They  see  that  the 
times  are  hard,  and  have  given  up  most  of  their  earlier 
pleasures.  Where  are  the  banquets  that  used  to  be  given, 
one  after  another?  Where  are  the  drinking-places  where 
the  music  played  ?  They  have  given  them  up ;  and  the 
women  are  just  like  they  were,  only  worse.  To-day  they 
arrange  a  picnic,  to-morrow  a  little  party,  and  so  on.  The 
men  stand  gaping  at  them,  and  the  children  are  left  to  the 
servants.  If  I  could  take  the  law  into  my  own  hands,  Fd 
soon  set  them  right.  [Paces  to  and  fro  in  anger. 

Chacho  [rising,  aside].  He  is  right.  All  that  he  says  is  pure 
truth.  [Exit  left. 


136  ARMENIAN    LITERATURE 

Scene  III 

Osscp.     Then  Alexander. 

OssEP.     O  dear !  O  dear ! 

[Stands  near  fireplace;  rests  head  on  hand  and  re- 
mains motionless. 
Alexander  [enter  right].     You  have  come,  father?     [Silence 

— comes  near  Ossep.]     Father. 
OssEP.     Ah!  Alexander  [o^mw^  Aw  Aawrf].     Please  sit  down. 

Have  you  just  come? 
Alexander.     No  ;  I  have  been  here  a  long  time.     I  was  in  the 

garden, 
Ossep.    What  is  the  news?  [Both  sit  dozvn. 

Alexander.     Nothing,  except  that  I  wish  to  have  a  wedding 

next  week. 
Ossep.     So  soon? 
Alexander.     Yes ;   my  chief  goes  soon  to  Petersburg,  and  I 

want  him  to  be  at  the  wedding. 
Ossep.     And  can't  we  wait  till  he  comes  back  ? 
Alexander.     That  would  be  too  long. 
Ossep.     Very  well.     As  you  wish. 

Alexander  [stammering].     But — my  dear  father 

Ossep.     I  understand  ;  I  understand.     You  want  me  to  pay  over 

the  money  at  once  ? 
Alexander.     Yes,  my  dear  father,  if  it  is  possible. 
Ossep.     I  am  sorry  to  confess  that  at  the  present  moment  I 

have  no  money  at  hand.    You  must  wait  a  little.     If  you 

wish  to  marry  without  money,  that  is  your  affair. 
Alexander.    You  amaze  me ! 
Ossep.    It  is  better  for  me  to  tell  you  this  than  to  deceive  you. 

You  know  the  law  to  some  extent.     Tell  me,  if  I  owe 

someone  money  on  a  note,  can  my  creditor  bring  action 

against  me  and  put  an  execution  on  me  without  having 

me  called  before  the  court  ? 
Alexander.    Is  the  note  attested  by  a  notary? 
Ossep.    Yes. 
Alexander.     He  has  the  right  to  come  to  your  house  and 

have  everything  put  under  seal. 
Ossep,     Without  first  bringing  me  into  court? 


THE    RUINED    FAMILY 


137 


Alexander.    Yes,  without  court  proceedings. 

OssEP.  But  if  he  has  received  on  account  of  this  debt  the  note 
of  a  third  person? 

Alexander.  That  is  another  thing.  Have  you  a  receipt 
for  it? 

Ossep.    No ;  but  I  can  take  my  oath  on  it. 

Alexander.  According  to  law  you  must  first  pay  the  money 
and  then  produce  proofs  that  you  gave  him  the  other 
document. 

Ossep  [excited].    Is  that  true? 

Alexander.    Yes^  it  is  so. 

Ossep  [wringing  his  hands  and  springing  up].  Then  I  am 
ruined.  [A  silence.  Nato's  voice  is  heard  outside.]  Alex- 
ander, they  are  calling  you. 

Alexander  [approaching  Ossep].  What  is  ft?  For  God's 
sake  tell  me  the  truth. 

Ossep.    There,  there.    Go  out  first.    They  are  calling  you. 

Alexander  [aside,  taking  his  hat].  So  far  as  I  see,  I  am 
ruined  also.  [Exit. 

Ossep  [alone].  What  do  I  not  suffer!  If  they  really  come 
here  I  shall  perish  through  shame.  Where  can  I  find  so 
much  money  in  such  a  hurry?  One  must  have  time  for 
it,  and  that  fellow  may  come  to-day  even — perhaps  this 
minute.  Then  I  am  lost — who  will  trust  me  then?  My 
creditors  will  tie  a  rope  around  my  neck  and  prevent  me 
from  saying  a  word  in  my  own  behalf.  "  Pay  us,"  they 
will  cry ;  "  pay  us !  "    O  Salome,  Salome ! 

Enter  Geivo. 

Ossep.   There  he  is. 

Gewo.     Good-evening,  Ossep. 

Ossep.  You  have  come,  too.  You  want  your  money,  too? 
Yes,  choke  me ;  double  my  debt ;  say  that  I  owe  you,  not 
2,000  rubles,  but  4,000.  Speak !  You  are  my  creditor ; 
speak!  Have  no  pity  on  me.  You  want  your  money — 
why  do  you  wait,  then  ?  Slay  me ;  tear  my  heart  out  of 
my  body ;  hack  me  in  pieces  and  sell  it  piece  by  piece,  so 
that  your  money  shall  not  be  lost.  [Geivo  wipes  his 
eyes.]  Weep,  weep,  for  your  money  is  lost.  I  am  bank- 
rupt— bankrupt ! 


138  ARMENIAN    LITERATURE 

Gewo  [embracing  Osscp].     Dear  Ossep,  dear  Ossep! 

OssEP.    You  say  "  dear  "  to  me?    Yet  you  are  my  creditor. 

Gewo.    Take  courage ;  be  a  man ! 

Ossep.  What  kind  of  a  man  ?  I  am  a  good-for-nothing ;  I  have 
lost  my  good  name  [weeping].  My  good  name  is  gone. 
[Wipes  his  eyes.] 

Gewo.     God  is  merciful,  dear  Ossep. 

Ossep.  God  and  heaven  have  taken  their  mercy  from  me. 
You  see  now  where  the  marriage  of  my  daughter  has  led 
me?  If  I  could  at  least  pay  you  everything  I  owe  you — 
that  I  must  do  at  any  price. 

Gewo.  What  are  you  saying,  Ossep?  If  I  had  the  means  I 
would  go  on  your  bond.  Why  should  I  be  your  friend 
otherwise  ? 

Ossep.  If  you  had  money,  dear  Gewo,  you  would  not  be  my 
friend,  nor  have  such  a  good  heart.  Stay  poor  as  you  are, 
so  that  I  shall  not  lose  your  friendship.  Only  your 
sympathy  is  left  me  in  this  world.  I  would  not  like  to 
lose  your  friendship.  In  this  one  day  I  have  suffered 
everything.  No  one  has  shown  interest  in  me ;  no  one  has 
given  proof  of  his  sympathy — neither  my  uncle,  nor  my 
brother,  nor  my  nephew.  When  they  saw  I  was  near  my 
last  breath,  they  all  forsook  me  and  shut  the  door  in  my 
face. 

Gewo.    Come  with  me ;  perhaps  we  will  find  help  somewhere. 

Ossep.    There  can  be  no  more  talk  of  help. 

Gewo.    Come,  come ;  there  is  still  a  way  out. 

Ossep.    What  way  out  can  there  be? 

Gewo.    Come,  come ;  let  us  not  delay. 

Ossep.    But  tell  me  how  is  it  to  be  managed  ? 

Gewo,    Come,  come!    I  will  tell  you  on  the  way. 

Ossep.  What  you  say  sounds  very  strange;  tell  me  what  it 
is.  Speak,  what  has  occurred  ?  Don't  fear !  Don't  spare 
me !  Whatever  happens  cannot  be  worse  than  what  has 
happened ;  they  have  already  sent  a  bullet  into  my  heart, 
and  what  worse  can  they  do  to  me,  except  tear  open  my 
breast  and  take  my  heart  out ?  Speak;  what  is  it?  Have 
they  put  seals  on  my  store  ? 
Gewo.  Come  and  you  will  see. 
Ossep.    They  have  put  seals  on  it,  then  ? 


THE    RUINED    FAMILY 


139 


Gewo.    I  tell 

OssEP.  You  are  ruined,  Osscp.  [Rushes  to  the  table,  seizes 
the  box  and  scatters  the  cards;  some  fall  on  the  floor.] 
Now  you  may  play ;  now  you  may  play.  [Exit. 

Gewo.     Too  bad ;  too  bad  about  him !  [Follows  him. 


Scene  IV 

Enter  Salome,  Martha,  Nino,  Pepel,  and  many  well-dressed 

ladies,  follozved  by  two  footmen  carrying  candelabra  and 

lamps,  zvhich  they  put  on  the  table. 
Salome.    Take  seats,  please.    The  cards  are  already  here. 
Martha.     How  pretty  it  is,  isn't  it?    The  cards  are  already 

dealt. 

[The  ladies  converse  smilingly  zvith  one  another. 
Salome  [stepping  forward  and  noticing  the  cards  on  the  floor]. 

What  is  this?    Who  can  have  done  it? 
Martha.    Probably  the  cats  ran  over  the  table. 
Salome.    I  cannot  think  how  it  could  have  happened !    Please 

sit  down. 

Enter  Nato  and  her  friends. 

Salome  [collecting  the  cards].    W^ho  can  have  done  it?    Nato, 

did  you  do  it? 
Nato.    No,  mamma,  I  did  not  touch  them. 
Salome  [to  the  guests].    Sit  down,  I  beg. 

[All  the  guests  sit  dozvn  at  the  table,  Nato  and  her 
friends  sit  on  the  other  side  of  the  stage.  Salome, 
standing,  deals  the  cards  which  the  guests  hand 
one  to  the  other.  Then  they  pay  in  the  stakes  to 
Salome,  which  she  lays  on  the  table  in  front  of  her. 

Enter  Alexander. 

Nato  [going  to  meet  Alexander].  Alexander,  why  were  you 
so  long? 

Alexander.  I  was  obliged  to  be  [leading  Nato  aside  ex- 
citedly, and  in  a  zvhisper:]  I  have  something  to  say  to  you. 

Nato  [in  a  zvhisper].    What  makes  your  hand  tremble? 

Alexander.  They  have  brought  action  against  your  father 
in  the  courts. 


I40  ARMENIAN    LITERATURE 

NATO.    What !    For  what  reason  ? 

Alexander.    Because  of  debts. 

Nato.    Who  told  you  so? 

Alexander.    Your  father  himself. 

Nato    [laughing  aloud].     Ha!  ha!  ha!    [Whispering:]    My 

father  has  no  debts. 
Alexander.     Well,  he  told  me  so  himself. 
Nato.    He  was  joking.    Don't  believe  him. 

[Goes  over  to  her  friends,  laughing. 
Alexander.    Well,  I  can't  make  it  out.     I  am  not  so  stupid, 

however.    Until  I  have  the  money  in  my  hands  I  will  not 

cross  this  threshold  again. 
Salome.    Let  us  begin.  [Guests  begin  to  play. 

Scene  V 

Enter  Chacho. 

Chacho  [coming  from  left] .    Get  this  stuff  out  of  the  way. 

Salome.    What  is  the  matter?    What  has  happened? 

Chacho.  What  was  to  happen  ?  We  are  ruined.  [Behind  the 
scenes  are  heard  threatening  voices:]  "  Here !  Yes !  No.  " 
[Then  Ossep's  voice:]  "Come  in,  come  in." 

Chacho  [to  Salome] .    Do  you  not  hear  them  ? 

Enter  Barssegh  through  middle  door. 

Barssegh.     This  is   really  splendid!     I    work   for  my  daily 

bread,  and  you  illuminate  your  house  on  my  money. 
Chacho  [to  Salome].    Now  you  have  it. 
Salome  [rising].    Are  you  mad?    Show  him  out. 
Barssegh.    I  will  show  you  pretty  soon  who  is  to  be  shown  out. 
Salome.    Alexander,  show  this  man  out. 
Alexander  [to  Barssegh].     What  do  you  want,  sir?     How 

can  you  indulge  in  such  insolence? 
Barssegh.    That  is  not  your  affair,  sir !    I  demand  my  money. 

Demand  yours  also  if  you  can.    You  will  be  obliged  to  wait 

a  long  while  for  it. 
Chacho  [to  Barssegh].     Have  you  no  conscience? 
Barssegh.    I  want  my  money,  and  nothing  more. 


THE    RUINED    FAMILY  141 

Enter  Ossep,  Gezvo,  a  sheriff  and  Jiis  secretary,  Dartscho,  and 

several  others. 
Ossep  [opening  the  door  zvith  both  hands  as  he  enters].   Come 

in!  come  in!     [The  others  foUoiv  Jiim.]     Play,  play  and 

laugh  as  much  as  you  will  over  my  misfortunes! 
Chacho  [aside] .    Now  it  is  all  over  with  us ! 
Salome.    Tell  me,  for  God's  sake,  the  meaning  of  this. 
Ossep.     God  will  judge  you  and  me  also.      [To  sheriff  and 

others:]   Come,  make  your  inventory,  put  your  seals  on 

everything — the  house,  the  furniture,  and  on  the  cards, 

too. 
Barssegh.     Make  an  inventory  of  everything. 

[The  sheriff'  lists  furniture  in  the  background  and 
puts  a  ticket  on  each  piece.     The  guests  assemble, 
frightened,  on  the  left  side  of  the  table. 
Salome  [beating  her  head].  Good  heavens! 
Martha.     This  is  a  disgrace  for  us  as  well. 
Chacho  [in  a  lozv  voice  to  Martha].     You  at  least  should  be 

silent. 
Ossep   [pointing  to  Barssegh].     He  has  stripped  me  of  my 

honor.     Now  you  will  honor  and  esteem  him.     He  will 

arrange  for  your  parties.     Yes,  he,  the  man  who  takes 

the  shirt  from  my  back  and  possesses  himself  of  all  my 

property. 
Alexander  [aside].     I  have  my  sister  to  thank  for  all  this, 

who  dragged  me  into  this  house. 
Ossep  [ironically].     Alexander,  look  for  a  dowry  elsewhere, 

for  I  can  no  longer  give  my  daughter  one. 
Alexander  [angry].     What,  you  deride  me  as  well!     I  don't 

belong  to  your  class,  sir ! 
Ossep.    And  has  it  come  to  this ! 
Alexander  [taking  his  hat].    I  have  not  acquired  my  present 

dignity  to  lose  it  through  you. 
Ossep.  Ha !  ha !  ha !  His  dignity ! 
Alexander   [coining  near  Nato].     I  have  loved  you  truly. 

Miss  Nato,  but  I  must  give  you  up.    I  am  not  to  blame  for 

it.     Farewell.  [Goes  to  the  door. 

[Barssegh  laughs  for  joy. 
Ossep  [approaching  Salome,  zvho  stands  dismayed,  takes  her 

by   the   arm   and   points   to   the   departing   Alexander]. 

There  goes  your  official ! 


142  ARMENIAN    LITERATURE 

NATO  [standing  at  the  left  near  the  sofa] .  Alexander !  Alex- 
ander!    [Exit  Alexander.]     Dear  Alexander. 

[Sitting  down  on  the  sofa,  begins  to  cry. 

Salome  [in  a  lozu  tone,  striking  her  brozv  with  both  hands]. 
Why  doesn't  the  earth  open  and  swallow  me? 

OssEp  [to  Salome].  Now  you  are  punished,  are  you  not? 
[Turning  to  Barssegh:]  Take  it  all,  now!  Satisfy  your- 
self! [Takes  off  his  coat.]  Take  this  also!  [Throws 
it  to  Barssegh.]  Yes,  take  it!  [Takes  his  cap  from  the 
table  and  throws  it  to  Barssegh.]  Make  off  with  this 
also ;   I  need  it  no  longer. 

[Runs  to  and  fro  as  if  distracted. 

Barssegh  [in  a  low  voice].     Keep  on  giving! 

[Turns  to  sheriff  and  speaks  softly  to  him. 

OssEP  [taking  up  different  articles  from  card  table  and  throw- 
ing them  on  the  ffoor].  Take  these  also!  Take  these 
also!  [Taking  a  lighted  candelabra  and  smashing  it  on 
the  floor]     Stick  that  also  down  your  throat ! 

Several  of  the  Guests.     The  poor  fellow  is  losing  his  wits. 
[Nato  crying;  her  friends  comfort  her.    Salome  faints. 

Chacho.    Ossep !    My  dear  Ossep ! 

Gewo  [embracing  Ossep].  Be  calm,  dear  Ossep.  You  be- 
have like  a  madman. 

Ossep  [after  a  pause].  Gewo,  I  was  mad  when  I  settled  in 
this  city.  This  life  is  too  much  for  me ;  it  was  not  for  me. 
I  am  ruined.  I  am  a  beggar.  He  is  to  be  praised  who 
comes  off  better  than  I.  [Exit. 

Salome  [zvith  her  hand  on  her  brozv  sinks  dozen  on  the  sofa, 
groaning  loudly] .    Ah ! 

Gewo.     Poor  Ossep! 

Barssegh  [turns  from  Dartscho,  to  zvhom  he  has  been  speak- 
ing, to  the  sheriff].  What  are  you  gazing  around  for, 
sir?    Keep  on  with  your  writing. 

[Sheriff  looks  at  Barssegh  in  disgust,  sits  dozvn  by 
card  table  and  zvrites. 

Martha  [to  the  guests].  We  have  nothing  more  to  look  for 
here.     [Aside:]    A  charming  set ! 

[Goes    tozuard    middle    door;    some    ladies    follozv; 
others  stand  offended. 

Chacho  [raising  her  eyes].  Would  that  I  had  died  long  ago, 
so  that  I  had  not  lived  to  see  this  unfortunate  day ! 

Curtatn. 


I 


Babylonian  and  Assyrian 
literature . 


PJ 

3953' 
.B3 


II